In Search of

Jyotish

16
THE SPECIAL
LAGNAS

SARAJIT PODDAR
AN EARNEST JYOTIṢA SEEKER
 IN SEARCH OF JYOTISH

Disclaimer:
Jyotiṣa (Vedic Astrology) strives to explain the effects of invisible forces on the
lives of worldly affairs. The past life Karma manifests in the form of Grahas in
specific positions in a Kuṇḍalī, which is used to decipher the effects of the past life
Karma. Nothing stated in this book is absolute. It is about reflecting upon the
symbols, which are in the form of Grahas, Rāśis, Bhāvas, Nakṣatras and others.
These reflections are only based on my interpretation and are for guidance only.
What you decide to do, including any actions you take, is your responsibility and
choice with the information stated in this book. Nothing in this book should be
considered a piece of advice, be it medical, legal, financial, or psychological and
are subject to your interpretation and judgment. The content of this book is not a
substitute for any advice or treatment you may receive from a licensed
professional such as a lawyer, doctor, financial advisor, or psychiatrist.

फलािन रह चारेण सूचयनति िमीनिणः।

को वकता िारिम् यस् य िमेकं वेधसं निवा॥
phalāni graha cāreṇa sūcayanti manīṣiṇaḥ।
ko vaktā tāratamyasya tamekaṃ vedhasaṃ vinā॥
For human beings, the fruits of their actions are indicated by the
movement of Grahas. Except for the creator Brahmā, who can certainly
tell what will happen!

21 AUGUST 2022

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 THE SPECIAL LAGNAS

Dedicated to My Dear Friend Śrī

Umamaheswara Rao Lanka, his wife,
Śmt Phani, his Daughter, Sravani and
his Son, Sai

Rao, Thank you for bringing the blessings of Śrī

Saibaba to our life!

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 IN SEARCH OF JYOTISH

ॐ गणािां त्वा गणपतिं हवामहे

कतवं कवीिामुपमश्रवस्िमम् ।
ज्येष्ठराजं ब्रह्मणाम् ब्रह्मणस्पि
आ िः शृण्वन्नूनिन ःसीदसादिम् ॥
ॐ महागणानधपिये िमः ॥

ॐ सह नाववतु। सह नौ भुनक्तु ।
सह वीर्यं करवावहै।
तेजस्वव नावधीतमवतु मा स्वस्िषावहै।
ॐ शास््तिः शास््तिः शास््तिः॥

om saha nāvavatu। saha nau bhunaktu।

saha vīryaṁ karavāvahai।
tejasvi nāvadhītamastu mā vidviṣāvahai।
om śāntiḥ śāntiḥ śāntiḥ॥

OM! May He protect us!

May He nourish us!
May we work together with great energy!
May our intellect be sharp and study effective!
Let there be no animosity between us!
OM! Let there be Peace in me!
Let there be Peace in the world!
Let there be Peace in the forces that act on me!

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 THE SPECIAL LAGNAS

PREFACE
Lagna means the moment, considered the moment of birth or an event.
In a Janmakuṇḍalī, it is the moment of birth, and in a Muhūrta Kuṇḍalī, it is
the moment of the event. Normally the moment is indicated in a Kuṇḍalī by
the longitude of the Horizon. It is the point of the Zodiac that the eastern
horizon point transits at birth or an event. Since it is the point that is rising
on the eastern Horizon, it is also called the Udaya Lagna or simply Udaya.
But the term Lagna has a wider use than denoting the rising point of
the Zodiac. The point in the middle of the sky is called the Madhya Lagna. The
point descending on the western Horizon is called the Asta Lagna, and the
point in the middle of the bottom (below the feet) is called the Pātāla Lagna.
These Lagnas are called, Ascendant, Midheaven, Descendent and Nadir in
English.
Besides these four Lagnas representing the four cardinal points of the
sky, it (Lagna) is considered a point of reference for judging life and events.
Like there are 12 Rāśis in the sky, life is divided into 12 Bhāvas or houses. We
can consider any Bhāva or Graha as Lagna and judge 12 Bhāvas. For instance,
the life of one’s father can be judged from the 9 th house and Sūrya. The life of
the mother can be judged from the 4th and Candra.
Here, the 9th house and Sūrya are the Pitṛ Lagna. The 9th house is the
Pitṛ Bhāva Lagna, and Sūrya is the Pitṛ Kāraka Lagna. Similarly, when we
judge the father’s life from the Āruṛha of the 9th, the Lagna is called Pitṛ Āruṛha
Lagna, and it is the Rāśi held by A9 (Pitṛyāruṛha). We can also read the father’s
life from Cara Pitṛkāraka in Rāśi and Navāñśa Kuṇḍalī. Like we read an
individual’s life from Kārakāñśa, we must also read the father’s life from the
Pitṛ Kārakāñśa. The Navāñśa held by the 9th house (9th Bhāvamadhya) is
called Pitṛ Lagnāñśa and can be read like the Lagnāñśa (for individuals).
There are several other Lagnas, such as Bhāva, Horā, Ghaṭi etc., that
is used for deciphering a Kuṇḍalī from different viewpoints. The Horā Lagna
is used for deciphering Wealth, Ghaṭi Lagna is used for power and so on.
Lagnas such as Śrī Lagna and Indu Lagna are used for financial success of a
Kuṇḍalī.
This book is about the different kinds of Lagna. The knowledge is
spread across several classical texts. This is a humble effort to consolidate
them and provide a consistent approach to understanding them. I believe the
knowledge of these special Lagnas will enrich one’s ability to judge a Kuṇḍalī
from several viewpoints.

Sarajit Poddar
(Varāhamihira)

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 IN SEARCH OF JYOTISH

ABOUT ME

I am an earnest seeker of Jyotiṣa with an unquenching thirst for

learning this discipline. I was born in Dhanu Lagna, Vṛścika Rāśi and
Anurādhā Nakṣatra, on a Navamī Tithi, when Guru was in Kumbha, Śani, in
Mithuna, and Sūrya, in Siṅha. In my thirteenth year, I stepped into the world
of Jyotiṣa in 1988, and after that, guided by divine providence, to study it
seriously. I was guided by my paternal uncle and my first Jyotiṣa Guru, Śrī
Manoj Kānti Poddar, an accomplished Jyotiṣaśastri and a Śakti Sādhaka. My
father was also a Śakti Sādhaka and an accomplished Palmist. Therefore, I
was born into a family of Jyotiṣīs and Śakti Sādhakas, and Jyotiṣa is running
down my family lineage.
I studied palmistry from 1988 to 1993, and eventually, in 1993, I got
introduced to Jyotiṣa through Dr BV Raman’s astrological magazine. I
commenced my learning through the astrological magazine for months. After
that, it continued through a Bengali edition of Bṛhatparāśara and Sarvārtha
Cintāmaṇi that my uncle gave me. During my initial years, I learned
immensely from Dr Raman’s books, Hindu Predictive Astrology and How to
Judge a Kuṇḍalī Vol I and II. In 1999, Pt Sanjay Rath accepted me as his
student, an event I always cherish. It was the beginning of learning advanced
Jyotiṣa. From him, I learned several advanced topics, including Āruṛhas,
Argalās, Vargas, Tithi Praveśa Cakra etc. His books, Crux of Vedic Astrology:
Timing of Events and Jaimini Maharṣi’s Upadeśa Sūtras, remained my
constant companion for several years.
In my studies over thirty-three years, I always endeavoured to uncover
the hidden meaning behind the ślokas and sūtras and reconcile the principles
across several classical texts. My search slowly took the shape of this book,
which is why I named it “In Search of Jyotiṣa”. I started penning down my
thoughts and experiences in a blog, “http://varahamihira.blogspot. com/” in
2004, and later continued to write in other mediums such as Facebook,
Medium.com, and LinkedIn.com. I kept my pen name as Varāhamihira in
honour of the great Jyotiṣaśastri, who adorned the court of King Vikramāditya
as one of his Navaratnas (nine jewels).
Who am I? It is difficult to say who I am. Different people see me in so
many different ways. From my viewpoint, I am a soul trapped inside the world
of illusion! I am not a Pundit, Ācārya, or Guru, who claims to be a master of
this discipline. I am merely a seeker who wishes to share his observations and
experiences with like-minded seekers. I encountered numerous challenges
navigating the arduous path of Jyotiṣa. In this book, I am narrating my
reflections with a sincere prayer so it could be of some help to others in their
journey.

Sarajit Poddar
(Varāhamihira)

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 THE SPECIAL LAGNAS

Contents
16 THE SPECIAL LAGNAS ....................................................................... 1
16.1 THE VIŚEṢA LAGNAS .......................................................................... 11
16.1.1 The Fundamentals ..................................................................... 12
16.1.1.1 Bhāva Judgement ...........................................................................12
16.1.1.2 Impact of the place ..........................................................................12
16.1.1.3 Male vs Female Birth .....................................................................13
16.1.2 The Computation ....................................................................... 14
16.1.2.2 Bhāva Lagna ...................................................................................16
16.1.2.3 Horālagna ........................................................................................18
16.1.2.4 Ghaṭilagna .......................................................................................24
16.1.2.5 Vighaṭilagna ....................................................................................25
16.1.2.6 Varṇada Lagna ................................................................................27
16.1.2.7 Prāṇapada Lagna ............................................................................33
16.1.3 The Judgement ........................................................................... 37
16.1.3.1 Judgement of Horālagna ................................................................37
16.1.3.2 Judgement of Ghaṭilagna ...............................................................44
16.1.3.3 Judgement of Varṇada Lagna ........................................................50
16.1.3.4 Judgement of Prāṇapada Lagna ....................................................63
16.2 CANDRALAGNA .................................................................................. 75
16.2.1 The Bhāva Groups ..................................................................... 76
16.2.1.1 Kendra (1, 4, 7, 10) ..........................................................................76
16.2.1.2 Trikoṇa (5, 9) ...................................................................................78
16.2.1.3 Triṣaḍāya (3, 6, 11)..........................................................................79
16.2.1.4 Dviraṣṭadvādasa (2, 8, 12) ..............................................................80
16.2.2 Graha Bhāvaphala .................................................................... 82
16.2.2.1 Sūrya in Candrakuṇḍalī .................................................................82
16.2.2.2 Maṅgala in Candrakuṇḍalī .............................................................86
16.2.2.3 Budha in Candrakuṇḍalī ................................................................89
16.2.2.4 Guru in Candrakuṇḍalī ..................................................................93
16.2.2.5 Śukra in Candrakuṇḍalī .................................................................96
16.2.2.6 Śani in Candrakuṇḍalī..................................................................100
16.2.2.7 Rāhu in Candrakuṇḍalī ................................................................104
16.2.3 The Candra’s Rāśi .................................................................... 109
16.2.4 The Candra Yogas.................................................................... 112
16.2.5 The Karmabhāva ..................................................................... 114
16.2.5.1 Candra’s Karmabhāva ..................................................................117
16.2.5.2 Dvigraha Yogas .............................................................................117
16.2.5.3 Trigraha Yogas ..............................................................................119
16.2.5.4 Catuṣgraha Yogas .........................................................................121
16.2.6 Miscellaneous Yogas ................................................................ 125
16.2.6.1 A Doctor etc. ..................................................................................125
16.2.6.2 The Dṛṣṭi Effects ...........................................................................125
16.2.6.3 The Krūras ....................................................................................126
16.2.7 Livelihood ................................................................................. 127
16.2.7.1 The Indicators ...............................................................................127

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16.2.7.2 The Rāśi Effects ........................................................................... 130

16.2.7.3 The Gains from the Relations ...................................................... 131
16.2.7.4 Abundant Gains ........................................................................... 132
16.2.8 The Rāśi Effects ....................................................................... 133
16.2.8.1 Rāśi Based Ariṣṭa ......................................................................... 133
16.2.8.2 Timing of Death ........................................................................... 136
16.2.8.3 Nakṣatra Pāda Janma ................................................................. 137
16.2.8.4 References..................................................................................... 140
16.3 THE ĀRUṚHALAGNA ........................................................................ 149
16.3.1 The Fundamentals .................................................................. 151
16.3.1.1 The Computation ......................................................................... 151
16.3.1.2 The Names.................................................................................... 153
16.3.1.3 The Grahapada ............................................................................ 153
16.3.1.4 Lagnāñśa and Kārakāñśa ............................................................ 154
16.3.1.5 Other Opinions ............................................................................. 155
16.3.2 The Finances ............................................................................ 171
16.3.2.1 The Lābhabhāva and Inflow ........................................................ 171
16.3.2.2 Uninterrupted Gains ................................................................... 174
16.3.2.3 Quantum of Gains ........................................................................ 175
16.3.2.4 The Vyāyabhāva and Outflow ..................................................... 178
16.3.3 The Dārā and Dhana .............................................................. 183
16.3.3.1 The Dārābhāva ............................................................................. 183
16.3.3.2 The Dhanabhāva .......................................................................... 186
16.3.4 The Dārā and Dhana Padas ................................................... 189
16.3.4.1 Lagnapada and Dārāpada ........................................................... 189
16.3.4.2 Lagnapada and Dhanapada......................................................... 191
16.3.5 The Viśeśa Yogas ..................................................................... 193
16.3.5.1 Vāhana Yoga ................................................................................ 193
16.3.5.2 The Candra-Śukra Rājayoga ....................................................... 193
16.3.5.3 The Vaitanika yoga ...................................................................... 194
16.3.5.4 The Rājayogas .............................................................................. 194
16.3.5.5 An Emissary ................................................................................. 196
16.3.5.6 An Army man ............................................................................... 197
16.3.5.7 A Scholar ...................................................................................... 197
16.3.6 Bhaveśa dṛṣṭi Yoga .................................................................. 199
16.3.6.1 Contentment................................................................................. 199
16.3.6.2 Poverty .......................................................................................... 199
16.3.6.3 Spendthrift ................................................................................... 200
16.3.6.4 Physical Felicity ........................................................................... 200
16.3.6.5 Bandhana Yoga ............................................................................ 200
16.3.6.6 Blindness ...................................................................................... 201
16.3.7 The Upapada ........................................................................... 202
16.3.7.1 Its Importance .............................................................................. 202
16.3.7.2 Definition and Use ....................................................................... 203
16.3.7.3 The Tanubhāva ............................................................................ 203
16.3.7.4 The Dhanabhāva .......................................................................... 204
16.3.7.5 The Bhāgyabhāva ........................................................................ 216
16.3.8 The Siblings ............................................................................. 222

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16.3.8.1 Śani, Rāhu and Śukra ..................................................................222

16.3.8.2 Remaining Grahas ........................................................................224
16.3.9 Upapada Saptameśa ................................................................ 226
16.3.10 The Other Yogas ..................................................................... 228
16.3.10.1 A Thief .........................................................................................228
16.3.10.2 Spiritual Knowledge ...................................................................229
16.3.10.3 Special Powers ............................................................................229
16.3.11 The Bhāva Āruṛhas ................................................................ 231
16.3.11.1 A3: The Vikramapada .................................................................231
16.3.11.2 A4: The Mātṛpada .......................................................................236
16.3.11.3 A5: The Mantrapada ...................................................................241
16.3.11.4 A6: The Śatrupada ......................................................................246
16.3.11.5 A7: The Dārāpada .......................................................................249
16.3.11.6 A8: The Rogapada .......................................................................263
16.3.11.7 A9: The Bhāgyapada ...................................................................265
16.3.11.8 A10: The Rājyapada ....................................................................277
16.3.11.9 A11: The Lābhapada ...................................................................280
16.3.11.10 A12: The Vyāyapada .................................................................281
16.3.12 The Special Yogas .................................................................. 282
16.3.12.1 Dhana/Rāja Yoga ........................................................................282
16.3.12.2 Maternal Grandfather ................................................................283
16.3.12.3 Vyāyapada Candra .....................................................................284
16.3.13 The Grahapada ...................................................................... 287
16.4 THE SVĀÑŚA LAGNA ........................................................................ 290
16.4.1 The Bhāvas ............................................................................... 311
16.4.1.1 The Tanubhāva .............................................................................311
16.4.1.2 The Dhanabhāva ...........................................................................329
16.4.1.3 The Sahajabhāva ..........................................................................331
16.4.1.4 The Sukhabhāva ...........................................................................332
16.4.1.5 The Mantrabhāva .........................................................................338
16.4.1.6 The Śatrubhāva ............................................................................347
16.4.1.7 The Dārābhāva..............................................................................349
16.4.1.8 The Randhrabhāva .......................................................................352
16.4.1.9 The Dharmabhāva ........................................................................352
16.4.1.10 The Karmabhāva ........................................................................356
16.4.1.11 The Lābhabhāva .........................................................................359
16.4.1.12 The Vyāyabhāva..........................................................................360
16.4.2 The Yogas ................................................................................. 368
16.4.2.1 The Pālana Devatā .......................................................................368
16.4.2.2 Mantras and Tantras ....................................................................368
16.4.2.3 Defective Speech ...........................................................................369
16.4.2.4 Kemadruma Yoga .........................................................................370
16.4.3 A Dialogue ................................................................................ 372
16.5 THE KĀRAKĀ LAGNA ....................................................................... 378
16.5.1 Bhāva and Graha Lagna ......................................................... 385
16.5.1.1 Bhāva as Lagna.............................................................................385
16.5.1.2 Kāraka as Lagna ...........................................................................386
16.5.1.3 Father from Sūrya ........................................................................387

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16.5.1.4 Other Relations ............................................................................ 388

16.5.2 Using Kārakas as Lagna ......................................................... 392
16.5.2.1 Kārakāt Bhāva ............................................................................. 392
16.5.2.2 Kāraka Kuṇḍalī ............................................................................ 398
16.6 DHANA LAGNAS............................................................................... 400
16.6.1 Indu Lagna .............................................................................. 401
16.6.2 Śrī Lagna ................................................................................. 407
16.6.3 Tārā Lagna .............................................................................. 413
16.7 RAJYA LAGNAS ................................................................................ 416
16.8 APPENDIX ........................................................................................ 422
16.8.1 The Preliminaries .................................................................... 423
16.8.2 About “In Search of Jyotiṣa” ................................................... 464

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 THE SPECIAL LAGNAS

16.1
THE VIŚEṢA LAGNAS

L
agna means an anchor or a pivotal point from which the positions of
various Grahas are judged. Although a Graha occupying a Rāśi and
various Vargas can exert a range of influences in someone’s life, it is
based on the Lagna; only certain influences are exerted on the individual’s
life. It is also based on the Lagna; the individual becomes capable of
accepting the influences favourably and unfavourably. The Lagna
represents the social conditioning through which all of us undergo and
interpret the influences occurring in the external world. A Graha can
indicate certain influences in the world based on their disposition in the
Rāśis and Vargas; however, depending on the Lagna, the native
experiences favourable or unfavourable results.
We have so far seen the use of Udaya (Janma), Candra and Sūrya
Lagna. Furthermore, Maharṣi Parāśara advises us to use a few other
special Lagnas, called the Viśeṣa Lagnas. They have specific usage only in
some special matters; hence they are called Special (Viśeṣa) Lagnas.
Unlike the Lagnas we have seen so far, viz., Sūrya, Candra and Udaya,
through which all the matters of this work can be judged, the Special
Lagnas have limited use. This is also mentioned in Jaiminīsūtra, in which
Maharṣi Jaiminī advises us to use four Lagnas, vis., (1) The Prāṇapada
Lagna, (2) The Ghaṭilagna, (3) The Bhāva Lagna, and (4) The Vighaṭilagna.
The important question is, if we do not use the Viśeṣa Lagna, will
our interpretation, judgement and conclusion be inaccurate? Although we
can come up with fairly accurate judgement without using these Lagnas,
we can be sure that using these can make the conclusion richer and
improve the accuracy. It is also possible to pinpoint an event with far
greater accuracy and depth, which may not be possible otherwise.

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16.1.1
THE FUNDAMENTALS
16.1 .1 .1
BHĀ V A J U DG E MEN T

Bṛhatparāśara 5.9.
Keeping the Grahas at birth as it is, prepare various Bhāva
Kuṇḍalīs with respect to each special Lagna and analyse, as
done for the Janmalagna.

Maharṣi Parāśara advises us to use the Viśeṣa Lagnas in the same

manner as the Janmalagna. Like we have twelve Bhāvas in a Kuṇḍalī.
Similarly, we can cast twelve Bhāvas from a Viśeṣa Lagna and analyse the
Bhāva results. However, we need to differentiate the scope of what analysis
can be done from the Janmalagna vs one made using the Viśeṣa Lagnas.
Unless we chalk out the scope, we may end up mixing up the matters that
can be judged, thus, reaching misleading conclusions.

16.1 .1 .2
IM PA C T OF TH E P L AC E

Bṛhatparāśara 5.24.
The Janmalagna is calculated according to birthplace, while
Bhāva Lagna, Horālagna etc., are common to all places.

An important difference between the Udayalagna (Janmalagna)

and the Viśeṣa Lagnas such as Bhāva and Horālagna is that the
Udayalagna depends on the specific location where the birth or other event
is taking place. On the other hand, the Viśeśa Lagnas are independent of
the place and depend on the specific location of Sūrya in the Zodiac.
What does this mean? This means that the position of the Viśeṣa
Lagna is independent of the Latitude of the place of occurrence of the event.
On the other hand, the Udayalagna is determined by the Latitude of the
place, as the Latitude impacts the rising time (Udayamāna) of the various
Rāśis.
As we shall see later, the Viśeṣa Lagnas completely disregards the
rising time of the Rāśis and assume that all the 12 Rāśis have the same
rising time, viz., the 12th part of a day! This uniformity of the Zodiac Rāśis
indicates a certain aspect of these Lagnas, which we need to understand.

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 THE SPECIAL LAGNAS

16.1 .1 .3
MA LE V S FE MA LE BI RTH

Jaiminisūtra 4.3.26-28.
If the Viśeśa Lagnas are in Ojarāśis, the child is a male; if they
are in Yugmarāśis, the child is a female. If they are in both Oja
and Yugma Rāśis, the child could be male or female.

According to Maharṣi Jaiminī, the preponderance of the Masculine

element on the Viśeṣa Lagnas indicate the birth of a male child. In contrast,
the feminine element indicates the birth of a female child. The Maharṣi
provides this Sūtra after narrating four Viśeṣa Lagnas (Sūtras 4.2.22 to
4.2.25), from which we can infer that he meant us to use all the four Lagnas
for the determination of the sex of the child. Therefore, the Viśeśa Lagnas
referred here as (1) The Prāṇapada Lagna (4.2.22), (2) The Ghaṭilagna
(4.2.23), (3) The Bhāva Lagna (4.2.24), and (4) The Vighaṭilagna (4.2.25).

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16.1.2
THE COMPUTATION
16.1.2.1.1
THE GENERIC FORMULA

The Lagnas such as Bhāva, Horā, Ghaṭi, Vighaṭilagna etc. follow a

consistent logic. All of them are precisely aligned with Sūryasphuṭa at
Sūryodaya and move at various speeds. For instance, the Bhāva Lagna
with a mean speed of 12 Rāśis per day or 1 Rāśi in 5 Ghaṭi or 2 hours.
Ghaṭilagna moves with a mean speed of 60 Rāśis per day or 1 Rāśi in 1
Ghaṭi or 24 min. Some of them, such as Prāṇapada, include Trikoṇa
adjustment. They can be computed using a generic formula. Given here are
a few details about their parameters:
Table 1

Asso. Dur Dur Rāśi Bhācakra

# Lagna
Bhāva (Ghaṭi) (min) per day per day
1 Bhāva Lagna 5 Ghaṭi 120 12 1
2.5
2 Horā Dhana 60 24 2
Ghaṭi
3 Ghaṭi Mantra 1 Ghaṭi 24 60 5
0.25
4 Prāṇapada Randhra 6 240 20
Ghaṭi
0.0167
5 Vighaṭi Vyāya 0.4 3600 300
Ghaṭi

The idea of finding a Lagna based on the number of revolutions of

the Zodiac and associating that with the Bhāva can be mathematically
extended to the other Bhāvas as well. Although the idea is valid, this has
not been explicitly endorsed by the Śāstras. One must experiment with the
idea to check how relevant these Lagnas are.
The following table gives the parameters that can be used for this
computation. I have stated below the matters that could be judged from
these Lagnas. I think these can be used to determine the perceptions,
attitudes, and internal significations of a Bhāva.
Table 2

Asso. Matters Dur Rāśi

Viśeśa Dur Bhacakra
# to be per
Lagna Bhāva (Ghaṭi) (min) per day
judged day
Mindset,
Bhāva Lagna
1 perception, 5.00 120.00 12 1
Lagna Bhāva
attitude
Horā Dhana Wealth,
2 2.50 60.00 24 2
Lagna Bhāva savings

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Asso. Matters Dur Rāśi

Viśeśa Dur Bhacakra
# to be per
Lagna Bhāva (Ghaṭi) (min) per day
judged day
Courage,
Vikrama Sahaja
3 valour, 1.67 40.00 36 3
Lagna Bhāva
enterprise
Mātṛ Sukha Happiness,
4 1.25 30.00 48 4
Lagna Bhāva comfort
Ghaṭi Mantra Peace,
5 1.00 24.00 60 5
Lagna Bhāva anxiety
Fighting
Ari Śatru
6 skills, 0.83 20.00 72 6
Lagna Bhāva
persistence
Dārā Saptama
7 Relationship 0.71 17.14 84 7
Lagna Bhāva
Immunity,
resistance to
Randhra Randhra diseases and
8 0.63 15.00 96 8
Lagna Bhāva calamities,
fighting power
Righteousness,
Bhāgya Dharma humility,
9 0.56 13.33 108 9
Lagna Bhāva
respect, faith
Action,
Māna Karma
10 hard work, 0.50 12.00 120 10
Lagna Bhāva
honour
Lābha Lābha Attitude
11 0.45 10.91 132 11
Lagna Bhāva towards gains
Attitude
Vyāya Vyāya
12 towards 0.42 10.00 144 12
Lagna Bhāva
expenditure

The Generic formula is as follows. The Ahorātramāna is the

duration of two successive Sūryodaya. The Iṣṭa Ghaṭi is the duration
elapsed from Sūryodaya to the moment of the event. Iṣṭaghaṭi elapsed =
2.5 * hours elapsed. The mean duration of a day (Ahorātramāna) is 60
Ghaṭi, but this varies with time; hence, the precise Ahorātramāna should
be determined by subtracting the current day’s Sūryodaya time from that
of the following day. Ahorātramāna (hrs) = Sūryodaya time next day
(hrs) – Sūryodaya time current day (hrs). Ahorātramāna (Ghaṭi) =
Ahorātramāna (hrs) * 2.5. Viśeśa Lagna = Sūryasphuṭa at Sūryodaya
+ Iṣṭaghaṭi / Ahorātramāna * 12 * cycles per day.
For instance, for Horālagna, the number of zodiac cycles per day is
2. Therefore, the formula for Horālagna is as follows. The multiplier of 24
means that the Horālagna will cover 24 Rāśis during the entire day and
coincide with Sūryasphuṭa at Sūryodaya at the beginning of the next day.

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Horālagna = Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi / Ahorātramāna

* 24.
Even though this is the most used formula, this is not precise
because, by the time the Viśeśa Lagna completes its cycles, at the
beginning of the next day, instead of coinciding, it shall be somewhat
behind Sūrya. That is because we have not considered the motion of Sūrya
during this duration. To account for Sūrya’s motion, we must consider
Sūryasphuṭa at the moment. Therefore, the precise formula is Viśeśa
Lagna = Sūryasphuṭa at the moment + Iṣṭaghaṭi / Ahorātramāna *
12 * cycles per day. The difference may be minuscule, but we should not
disregard that.

16.1 . 2. 2
BHĀ V A LA GN A

Bhāva means the “state of mind” and is used to represent our state
of mind and experiences that we are slated to undergo about the various
matters represented by the Bhāvas in a Kuṇḍalī. The term Bhāva Lagna
could mean a mental projection or image that we create at birth regarding
the various matters in our life. The mental projection may or may not work
out in real life, but it is possible that we still see an event in a manner that
is aligned with the mental projection.
The Bhāva Lagna is created by assuming that the Rāśis are of
equal length, and the Lagna coincides exactly with Sūrya at Sūryodaya.
Although there are differences of opinions regarding what should be
considered Sūryodaya time, I propose to use the moment when the centre
of Sūrya’s disc coincides with the Horizon, as I think this is more accurate
mathematically and astronomically.
16.1.2.2.1
SŪRYASPHUṬA AND TIME FROM SŪRYODAYA

Bṛhatparāśara 5.2-3.
From “Sūryodaya” to the “Time of Birth”, every 5 Ghaṭis
constitute one Bhāva Lagna. Divide the time of birth from
Sūryodaya by 5 and add the quotient etc., to Sūrya’s longitude,
as at Sūryodaya. This is called Bhāva Lagna.

The Bhāva Lagna can be considered as the mean motion of the

Lagna in the Zodiac. The Lagna coincides with Sūryasphuṭa at Sūryodaya.
Lagna represents the rising moment; hence whichever body it conjoins, it
rises on the eastern Horizon.
Similarly, the point in the Zodiac that the Lagna conjoins rises on
the eastern Horizon and is called the Janmalagna. Due to the earth’s tilt
about the plane of its revolution around Sūrya (ecliptic), the Bhacakra
appears to be bloated in one place and compressed in another. The bloating
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 THE SPECIAL LAGNAS

and compression of the Rāśis are dependent on Latitudes, causing the

rising time of the Rāśis to vary in different Latitudes. This makes the
Latitude of the concerned place important for determining the
Udayalagna. This variation of the rising times (Udayamāna) of the Rāśis
is ignored in Bhāva Lagna computation.
The Bhāva Lagna assumes that the Lagna coincides with Sūrya at
Sūryodaya and after that moves in a perfect cycle, with a uniform speed,
along the ecliptic and coincides with Sūrya on the next Sūryodaya.
Therefore, the Bhāva Lagna can be defined as one with the following
specifications: (1) It conjoined Sūrya at Sūryodaya, and (2) It moves
uniformly along the ecliptic in a circular path. Therefore, Bhāva Lagna =
Sūryasphuṭa + Iṣṭaghaṭi / Ahorātramāna * 12.
16.1.2.2.2
THE KEY PARAMETERS

We must be clear about the parameters used in the computations

of the Viśeṣa Lagnas to remove any possible ambiguity. These are:
Table 3
# Parameter Description
This is Sūryasphuṭa when Lagna is precisely conjunct with
Sūryasphuṭa
1 Sūrya. This coincides with the rising of the centre of the solar
at Sūryodaya
disc on the eastern Horizon.
This is the time of the birth (or an event) elapsed from the
moment of Sūryodaya, expressed in terms of Ghaṭi. This is also
called the Iśtakāla, or the desired time. Iṣṭaghaṭi = Iśtakāla in
2 Iṣṭaghaṭi Hours * 2.5.
Here Sūryodaya is taken as the moment when the centre of
Sūrya’s disc rise on the eastern Horizon. Iṣṭaghaṭi is also called
Janma-Ghaṭi. The terms Ghaṭi and Ghaṭi mean the same thing.
This is the period between two successive Sūryodaya, expressed
Ahorātramāna in Ghaṭi. This can also be said as the period between two
3 (Whole day successive Sūrya-Lagna conjunctions. The average day length is
length) 60 Ghaṭi. The actual day length is somewhat longer than the
average.

16.1.2.2.3
COMPUTATION OF THE BHĀVA LAGNA

Depending on the notion of the total duration of the day, there

could be two possible methods of computation of this Lagna. In the normal
method, the day duration is considered as 60 Ghaṭi, while in the precise
method, the precise duration of the day (Ahorātramāna) is ascertained.
If we have access to a mathematical tool or software, we should use
the precise method for determining the Bhāva Lagna; else, the normal
method can be used for a quick and rough calculation. The difference
between the two could be minor, but it could yield different results in the

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borderline cases and the Vargas. We should also use the correct definition
of Sūryodaya; otherwise, the results can be misleading.

NORMAL METHOD
The Bhāva Lagna ignores the differences in the rising duration of
the Rāśis and assumes that all the Rāśis rise with equal duration. The
normal computation method takes the day length as 60 Ghaṭi. If so, the
duration of each Rāśi is 60/12 = 5 Ghaṭi. That is why the Iṣṭaghaṭi should
be divided by 5 Ghaṭi. Bhāva Lagna = Sūryasphuṭa at Sūryodaya +
Iṣṭaghaṭi / 60 * 12
Example of normal method: Let us take an example of birth at
09:15 am (9.25 hrs) in Singapore on 27th Jan 2017. The key parameters are,
(1) Sūryodaya = 07:19:01am (7.31694 hrs), (2) Sūryodaya next day =
07:19:12am (7.32), (3) Day length in Ghaṭi = [24 + (7.32-7.31694)] * 2.5 =
60.00765 Ghaṭi, (4) Sūryasphuṭa at Sūryodaya = Makara 13:07:51 = 9s
13.130833° = 9.43769s, (5) Iṣṭaghaṭi = (9.25 - 7.31694) * 2.5 = 4.83265
Ghaṭi. Bhāva Lagna = Sūryasphuṭa at Sūryodaya+ [Iṣṭaghaṭi/5] = 9.43769
+ 4.83265/5 = 10.40422s = Kumbha 12° 7’ 35.76”.

PRECISE METHOD
To be mathematically precise, the exact duration of the day, i.e.,
the period between two Lagna-Sūrya conjunctions, should be used instead
of the Sthira (fixed) duration of 60 Ghaṭi, or else, the Bhāva Lagna will not
coincide with the next Sūryodaya.
Bhāva Lagna = Sūryasphuṭa + Iṣṭaghaṭi / Ahorātramāna * 12
Example of precise method: Let us take the previous case and
determine the location of the Bhāva Lagna based on True day length. The
key parameters are, (1) Sūryodaya = 07:19:01am (7.31694 hrs), (2)
Sūryodaya next day = 07:19:12am (7.32 hrs), (3) Ahorātramāna in Ghaṭi =
[24 + (7.32-7.31694)] * 2.5 = 60.00765 Ghaṭi, (4) Sūryasphuṭa = Makara
13:12:46.01 = 9s 13.21278° = 9.440426s, (5) Iṣṭaghaṭi = (9.25 - 7.31694) *
2.5 = 4.83265 Ghaṭi. Here, Day length adjustment = 60 / 60.00765 =
0.99987. Bhāva Lagna = Sūryasphuṭa + Iṣṭaghaṭi / Ahorātramāna * 12 =
9.440426+ 4.83265 / 60.00765 * 12 = 10.40683s = Kumbha 12° 12’ 17.64”.

16.1 . 2. 3
HO RĀ LA GN A

The approximate duration of a Bhāva Lagna is 1/12th of the day

duration. If the day is considered 60 Ghaṭi, the duration of the Bhāva
Lagna is approximately 5 Ghaṭi or 2 hours. The Horālagna, on the other
hand, moves at twice the speed of the Bhāva Lagna. Therefore, the mean
duration of the Horālagna is 2 ½ Ghaṭi or 1 hour. There are 24 Horās in a
day. The terms Horā and Hour are associated, representing the duration

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of 1/24th part of a day. In an Ahorātra, the Horālagna makes two complete

revolutions of the Bhacakra.
16.1.2.3.1
MAHARṢI PARĀŚARA’S METHOD

Bṛhatparāśara 5.4-5.
Again from Sūryodaya till the time of birth, Horālagna repeats
itself every 2½ Ghaṭis. Divide the time passed up to birth from
Sūryodaya by 2½ and add the quotient etc. in Rāśis, degrees and
so on to the longitude of Sūrya, as at Sūryodaya. This will yield
Horālagna in Rāśi, degrees etc.

The Horālagna moves twice as fast as the Bhāva Lagna. This

means that multiplying the Degrees elapsed from Sūrya at Sūryodaya by
2 can arrive at the degree elapsed for computation of the Horālagna. The
speed of 2 times denotes its association with the 2nd house matters. One
important Kārakatva of the 2nd house is Wealth. Therefore, Horālagna is
an important Lagna for Dhana Yogas in a Kuṇḍalī.
Since the duration of Horālagna is 2.5 Ghaṭi, we can divide the
Iṣṭaghaṭi by this factor and add the figures to Sūryasphuṭa at Sūryodaya
to arrive at the Horālagna. We can apply the day length adjustment to
arrive at a more precise value.
Horālagna = Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi / 2.5 *
Day length adjustment. Where Day-length adjustment = 60 /
Ahorātramāna in Ghaṭi.
Since there are 24 Horās in a day, a simplified formula for Horā
Lagna is as follows. This formula takes care of the precise length of the
day. Horālagna = Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi /
Ahorātramāna * 24.
Using either of the formulae, one can arrive at a Horālagna that is
precisely aligned with Sūryasphuṭa at Sūryodaya. If the day length
adjustment factor is disregarded in the first formula, the Horālagna will
not align at Sūryasphuṭa at Sūryodaya, which is a flaw that one must
avoid. The 2nd formula automatically takes care of the day length, as the
Ahorātramāna is used, which is the duration of the whole day.

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In the Kuṇḍalī of Śmt Indira Gandhi (19Nov1916, 23:11 IST,

Allahabad 81:51E, 2527N), Sūryasphuṭa at Sūryodaya is Vṛścika 3:26
(7.114). Iṣṭa Ghaṭi = (23.183 - 6.386) * 2.5 = 41.9925. Sūryodaya on the day
of birth is 6.386, and that of the following day is 6:23:50 (6.397).
Ahorātramāna = 6.397 - 6.386 + 24 = 24.011 = 60.0275 Ghaṭi. Horālagna =
Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi / Ahorātramāna * 24 = 7.114
+ 41.9925 / 60.0275 * 24 = 23.903r. Removing 12 Rāśis, we have 11.903r as
the Horālagna. This equals Mīna 27° 5’ 24”.
16.1.2.3.2
ALTERNATE METHOD

Another method of computation is dividing the day into two parts

and starting the Horālagna from Lagna Sphuṭa at Sūryodaya for day birth
and Lagna Sphuṭa at Sūryāsta for night birth. There are 12 Horās during
the day and 12 Horās during the night. The Day Horās are called the Dīna
Horās, and the Night Horās are called the Rātri Horās. The rationale
behind this method is that day and night carry the vibrations of Sūrya, the
Puruṣa and Candra the Prakṛti, respectively, and thus break the day into
two halves.
The Horā is also a similar classification of a Rāśi into two parts,
masculine and feminine. The 12 Horās in a day belong to Sūrya, and those
at night belong to Candra. This shows why we must compute the Horā from
both Sūryodaya and Sūryāsta for day and night births (or events). This is
merely a mathematical possibility and needs experimentation to establish
its validity.

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 THE SPECIAL LAGNAS

Dīna Horā = Sūryasphuṭa at Sūryodaya + Janma Ghaṭi from

Sūryodaya / Dinamāna * 12
Rātri Horā = Sūryasphuṭa at Sūryāsta + Janma Ghaṭi from
Sūryāsta / Ratrimāna * 12
In a day, the Horālagna makes two cycles of the entire Bhacakra.
During the Dinamāna, the Horālagna makes one complete revolution of
the Bhacakra and coincides with the Lagna Sphuṭa at Sūryāsta. The Lagna
Sphuṭa at Sūryāsta is close to 180 degrees from Sūryasphuṭa in the
Kuṇḍalī.

Let us apply the principles of Rātri Horālagna to the case of Śmt

Indira Gandhi. Sūryāsta is at 17:13 (17.217), while the birth time is at
23:11 (23.183). The Janma Ghaṭi from Sūryāsta is (23.183 – 17.217) * 2.5
= 14.915 Ghaṭi. Sūryodaya time for the following day is 6:23:50 (6.397). The
Ratrimāna = (6.397 - 17.217 + 24) * 2.5 = 32.95 Ghaṭi.
At Sūryāsta (17:13 hrs), Sūryasphuṭa is Vṛścika 3:53 = (7r +
3.883/30) = 7.129. Rātri Horālagna = Sūryasphuṭa at Sūryāsta + Janma
Ghaṭi from Sūryāsta / Ratrimāna * 12 = 7.129 + 14.915 / 32.95 * 12 = 12.561
= 0.561 = Meṣa 16° 49’ 48”. The Horālagna using Maharṣi Parāśara’s
method is Mīna 27° 5’ 24”. The difference is due to unequal Dinamāna and
Ratrimāna. When the Dinamāna and Ratrimāna are the same, the
outcome of both methods will tally.

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16.1.2.3.3
SAVAYAVA HORĀLAGNA

The erudite scholar of Jaimini Śrī Iranganti Rangacharya defines

a variation of Horālagna called the Savayava Horālagna in his book “A
Manual of Jaimini Astrology”.
Let us review that.
Savayava Hora Lagna (SHL) depends on the oddity of the Udaya
Lagna. If the Lagna is in an Ojarāśi, then the counting of Horā is forward,
and if it is Yugma, the counting is reverse.
The Horā moves 12 Rāśis during the daytime and 12 Rāśis during
the nighttime, indicating 24 Rāśis in 24 hours. However, in this Horā,
instead of counting the Horā from Sūryasphuṭa at Sūryodaya, it is counted
from the Lagna.
Even regarding the counting of the Horā from the Lagna, some
scholars disregard the Lagnasphuṭa and only consider the Lagna Rāśi.
Some scholars consider the Lagnasphuṭa instead of the Rāśi.
As per Savayava Horā, if someone is born during Sūryodaya, the
Horālagna is conjunct Lagna and Sūrya. But at Sūryāsta, when the Lagna
is in the 7th from Sūrya, the Horālagna would have moved 360 degrees of
the zodiac (from the Lagna) and conjunct the Lagna in the 7 th form Sūrya.
This is different for Parāśarī Horālagna, which will conjoin Sūrya at
Sūryāsta.
As per Savayava Horā, after 8 hrs of Sūryodaya, when the Lagna
moves 120 degrees from Sūrya, the Horālagna moves 240 degrees from the
Lagna, making it coincide with Sūrya. It coincides with Sūrya every 8
hours, making it coincide 3 times instead of 2 times like Parāśarī Horā.
So, the Savayava Horālagna moves 1.5 times as fast as the
Parāśarī Horā. Therefore, it covers 1.5 times till Sūryāsta and after that
1.5 times till Sūryodaya, making it coincide with Sūryodaya and the Lagna
the next day.
Since the Savayava Horā makes 3 cycles of the zodiac in a day, i.e.,
36 Rāśis in 24 hrs, the rate of motion of this Horā is 40 min per Rāśi on
average. Could a Horā, which is supposed to move with an average speed
of 1 hr per Rāśi, move with a speed of 40 min per Rāśi?
The Savayava Horā is not like the Parāśarī Horā and is a different
entity.
The simplified formula of Savayava Horā is the following for
Daytime:
SHL = Iṣṭakāla / Dinamāna * 360 + Lagna. Here, Iṣṭakāla =
Moment – Sūryodaya
For the nighttime, the formula is

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 THE SPECIAL LAGNAS

SHL = Iṣṭakāla / Ratrimāna * 360 + Lagna. Here, Iṣṭakāla =

Moment – Sūryāsta.
For those who do not consider the Lagnasphuṭa, the computation
for the daytime is:
SHL = mod (rndupint (Iṣṭakāla / Dinamāna * 12) + Lagna, 12).
Here, Iṣṭakāla = Moment – Sūryodaya and the Lagna is Lagna’s Rāśi index.
For nighttime, the computation is:
SHL = mod (rndupint (Iṣṭakāla / Ratrimāna * 12) + Lagna, 12).
Here, Iṣṭakāla = Moment – Sūryāsta and the Lagna is Lagna’s Rāśi index.
Let us take an example to clarify this:

This is the Kuṇḍalī of Śmt Aishwarya Rai. She is born at 11:00

hrs. The Sūryodaya is at 6:24:20 (6.41), Sūryāsta is at 18:04:00 (18.07), and
Sūryodaya the next day is at 6:24:21 (6.41). The Lagna is Dhanu 17:44:00
(254.73). Sūrya at Sūryodaya is Tulā 15° (195). Iṣṭakāla = birth –
Sūryodaya = 11 - 6.41 = 4.59. Dinamāna = 18.07 - 6.41 = 11.66.
Ahorātramāna = 24.00
Parāśarī Horālagna = mod (Sūrya + Iṣṭakāla * 30, 360) = mod (195
+ 4.59 * 30, 360) = 332.7 = Mīna 2:42:00
Sphuṭa SHL = mod (Iṣṭakāla / Dinamāna * 360 + Lagnasphuṭa,
360) = mod (4.59 / 11.66 * 360 + 254.73, 360) = 36.45 = Vṛṣabha 6:27:00.
Rāśi SHL = mod (rndupint (Iṣṭakāla / Dinamāna * 12) + Lagna - 1,
12) = mod (rndupint (4.59 / 11.66 * 12) + 9 - 1, 12) = 1 = Meṣa. The value of
4.59 / 11.66 * 12 = 4.72, rounded off to 5. Counting 5 from Dhanu forward
gives us Meṣa as the Rāśi-based SHL.
The traditional method of deriving it is as follows:
The duration of a Dina Horā is Dinamāna / 12 = 11.66/12 = 0.972.
In The Rāśi based computation, the number of Horā elapsed from
Sūryodaya is Iṣṭakāla / Horā duration = 4.59/0.972 = 4.72r. When 4.72 is
rounded up, we get 5. Counting 5 from Dhanu gives us Meṣa.
In the Sphuṭa-based computation, Lagnasphuṭa is 254.73/30 =
8.491. Sphuṭa SHL = 8.491 + 4.724 = 13.215. Since it is more than 12, we
should subtract 12, which gives us 1.215, which is 0.215r of Vṛṣabha Rāśi.
0.215r is 0.215 * 30 = 6.45° = 6:27:00.

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I normally use Parāśarī Horālagna in my assessments. But may

experiment with the Sphuṭa-based and Rāśi-based SHL.
The Savayava Horālagna is also stated in Devakeralam. This is
from the blog of Jaimini researcher Śrī Ṣaṇmukha Teli
(http://sutramritam.blogspot.com).
The śloka supporting the Savayava Horālagna is:
ददवामािं रानिमािं ज्ञात्वा प्रत्येकं द्वादशधा नव ज्य ओजयुग्मािुसारे ण ।
जतमलग्नस्योजक्रमेण युग्मे व्युत्क्रमेण इष्टजतमकालघटिका यल्लग्नां वनि ॥
divāmānaṃ rātrimānaṃ jñātvā pratyekaṃ dvādaśadhā vibhajya
ojayugmānusāreṇa । janmalagnasyoja krameṇa yugme vyutkrameṇa iṣṭa
janmakāla ghaṭikā yallagnāṃ bhavati ॥
This specifies that the counting of the Horālagna should be from
the Lagna, based on its Oja or Yugma Rāśi.
16.1.2.3.4
VĀRA HORĀ VS HORĀLAGNA

The Horā is the division of a Vāra or a weekday into 24 parts. I am

calling this Vāra Horā so that we can distinguish it from the Horālagna
and the Horā Kuṇḍalī. This is a division of the duration of the day into 24
parts. On the other hand, the Horālagna is a division of Bhacakra into 2
cycles of 12 parts, i.e., 24 parts. Therefore, there is correspondence between
the Vāra Horā and the Horālagna.
There are many methods of reckoning Vāra Horā in a day; one
starts with 6 am LMT, whereas another from Sūryodaya. The Horālagna
corresponds to the Vāra Horā initiated from Sūryodaya. Like the
Horālagna, the Vāra Horā should be adjusted based on the precise duration
of the day (Ahorātra) to ensure that a new Horā is initiated at Sūryodaya
every day.
Like the Horālagna, the Vāra Horā can also be aligned to the
Sūryodaya and Sūryāsta, and Dinamāna and Ratrimāna determine the
length of the Horā. This means that depending on the precise duration of
the day and night, the length of the Horā can vary from the mean duration
of 1 hour or 5 Ghaṭi.

16.1 . 2. 4
GH AṬ IL AG N A

After Bhāva and Horālagna, the next Viśeṣa Lagna is Ghaṭilagna,

that moves 5 times as fast as the Bhāva Lagna, i.e., 1 Rāśi / Ghaṭi. In a
day, the Ghaṭilagna makes 5 complete revolutions of the Zodiac. While
Bhāva Lagna deals with the Tanu Bhāva, Horālagna with the Dhanabhāva
(2 times faster), The Ghaṭilagna associates with the Mantrabhāva of
mental harmony and influence.
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 THE SPECIAL LAGNAS

Bṛhatparāśara 5.6-8.
Now listen to the method of working out Ghaṭilagna. This Lagna
changes along with every Ghaṭi from Sūryodaya. Note birth time
in Ghaṭis and Vighaṭis. Consider the number of Ghaṭis past as
the number of Rāśis or Ghaṭilagnas. The Vighaṭis be divided by
2 to arrive at degrees and minutes of arc, past in the said
Ghaṭilagna. The product so arrived in Rāśis, degrees and
minutes be added to Sūrya’s longitude, as at Sūryodaya, to get
the exact location of Ghaṭilagna. This is as per the Maharṣis
like Nārada.

While the duration of a Bhāva Lagna is 5 Ghaṭi, that of a

Ghaṭilagna is 1 Ghaṭi. The name Ghaṭilagna implies that the Lagna
changes after every 1 Ghaṭi from Sūryodaya.
The Ghaṭilagna is 5 times faster than the Bhāva Lagna, denoting
its association with the 5th house matters. The 5th house governs “power
and influence”, among other things. Therefore, the Ghaṭilagna is strongly
associated with the power and influence one gains in life.
Since the duration of Ghaṭilagna is 1 Ghaṭi, we can just add the
Iṣṭaghaṭi to Sūryasphuṭa at Sūryodaya to arrive at the Ghaṭilagna. We can
also apply the day length adjustment to arrive at a more precise value.
Therefore, Ghaṭilagna = Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi * Day
length adjustment.
Example: In our example, Sūryasphuṭa at Sūryodaya = 9.43769s,
Iṣṭaghaṭi = 4.83265 and Day length adjustment = 0.99987. Therefore, the
Ghaṭilagna = 9.43769 + 4.83265 * 0.99987 = 14.26971 Rāśi = Mithuna Rāśi
8°5’28.9”.

16.1 . 2.5
VI GH A ṬIL A GNA

The definition of the Vighaṭilagna is not found in Maharṣi

Parashar’s narration of the Viśeṣa Lagna but can be found in Jaiminīsūtra.
This Lagna moves with great speed and makes 300 revolutions of the
Zodiac in a day. The duration of this Lagna is 1 Vighaṭi, which is equivalent
to 24 seconds. Like the Bhāva, Horā and Ghaṭilagna, on a weekday, even
this Lagna initiates its movement from Sūryasphuṭa at Sūryodaya and
covers an arc distance of 30 degrees in the Zodiac every 24 seconds.
16.1.2.5.1
MAHARṢI PARĀŚARA’S METHOD

There are 60 Vighaṭi in a Ghaṭi. This means the Vighaṭilagna

moves 60 times faster than the Ghaṭilagna. Since Ghaṭilagna moves 5
times faster than the Bhāva Lagna, the Vighaṭilagna moves 5 * 60 = 300
times faster than the Bhāva Lagna.

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This is akin to dividing the Lagna by 300 parts, where the Lagna
stays in each part for 1 Vighaṭi. When a Rāśi is divided into 300 parts, it is
a Varga that is known as Ardha-Nāḍīañśa. Therefore, Vighaṭilagna is
associated with the Ardha-Nāḍīañśa Varga.
Since the duration of Vighaṭilagna is 1 Vighaṭi, that is 1/60 Ghaṭi,
we can multiply 60 to the Iṣṭaghaṭi and add the figures to Sūryasphuṭa at
Sūryodaya to arrive at the Vighaṭilagna. We can also apply the day length
adjustment to arrive at a more precise value.
Therefore,
Vighaṭilagna = Sūryasphuṭa at Sūryodaya + Iṣṭaghaṭi * 60 * Day
length adjustment.
Example: In our example, Sūryasphuṭa at Sūryodaya = 9.43769s,
Iṣṭaghaṭi = 4.83265 and Day length adjustment = 0.99987. Therefore, the
Vighaṭilagna = 9.43769 + 4.83265 * 60 * 0.99987 = 299.35900 Rāśi =
Expunging multiples of 12 we have 11.359s = Mīna Rāśi 10° 46’ 12”.
16.1.2.5.2
MAHARṢI JAIMINĪ’S METHOD

Jaiminisūtra 4.3.25.
Similarly, (like the Ghaṭilagna), the Vighaṭilagna is obtained by
increasing the Ghaṭi five times and expunging multiplies of 12
Rāśis.

Following Maharṣi Jaiminī’s advice, it is easy to arrive at the

Vighaṭilagna by multiplying the Iṣṭaghaṭi by 5, expunging multiples of 12
from the result, and adding the final results to Sūryasphuṭa at Sūryodaya.
This interpretation is from Pt Sanjay Rath’s Upadeśa Sūtras of Maharṣi
Jaiminī.
Example: In our example, the Iṣṭaghaṭi = 4.83265 Ghaṭi and
Sūryasphuṭa at Sūryodaya is 9.43769s. Rāśis elapsed = 4.83265 * 5 =
24.16325s. Expunging multiples of 12, we have, Rāśi elapsed = 0.16325s.
Vighaṭilagna = Sūryasphuṭa at Sūryodaya + Rāśi elapsed = 9.43769s +
0.16325s = 9.60094s = Makara 18° 1’ 41.52”.
16.1.2.5.3
RECONCILING THE TWO METHODS

We observe that the figures of Maharṣi Jaiminī and Maharṣi

Parāśara do not match; the method that we used to determine the Bhāva,
Horā and Ghaṭilagna. A closer look at the Sūtra of Maharṣi Jaiminī, which
is “evaṁ dvādaśa pañca syuḥ vighaṭikādi krameṇa”, we note that the
Maharṣi talks about Dvādasa and Pañca. We can interpret this as “when
the Iṣṭaghaṭi is successively multiplied by 12 and 5 and added to it to
Sūryasphuṭa at Sūryodaya, the resultant denotes the Vighaṭilagna. If we
do this, it matches exactly with the regular method.

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 THE SPECIAL LAGNAS

Now the question is why Maharṣi Jaiminī asked us to multiply 5

and 12 successively instead of multiplying 60. We cannot be sure about
this, but it could be for simplifying the calculation by hand. Why can’t it
mean the expunging of multiples of 12? Because (1) instead of the word
“Dvādasa” appearing after “Pañca”, it appears before it, indicating that the
Maharṣi wanted us to multiply by 12 first and then with 5 and (2)
expunging of multiples of 12 is an “obvious” thing and does not need
explicit mention. If the Maharṣi had to specify this explicitly, why didn’t
he do it for the computation of Ghaṭilagna, where this condition also
applies?

The Vighaṭilagna should be defined by Sūryasphuta at

Sūryodaya + Iṣṭaghaṭi * 60 and expunging multiples of 12 from
the final results. We should also apply the “Day Length
Adjustment” factor to ensure that the start of the cycle always
aligns with the “Sūryasphuta at Sūryodaya”. Therefore,
Vighaṭilagna = Sūryasphuta at Sūryodaya + Iṣṭaghaṭi * 60 * Day
Length Adjustment.

The simplified formula can also be used to determine the

Vighaṭilagna. From the result, multiples of 12 must be expunged to arrive
at the Vighaṭilagna Sphuṭa. The formula is as follows:
Vighaṭilagna = Sūryasphuṭa at Sūryodaya + Iṣṭa Ghaṭi /
Ahorātramāna * 3600.

16.1 . 2. 6
VA R Ṇ AD A L AGN A

Varṇa means complexion, and it is strongly associated with the

social stratification into four Varṇas, the Brāhmaṇa, Kṣatriya, Vaiśya and
Śūdra. Although there is a widespread misconception that this is the basis
of the Caste System, which is determined at one’s birth; it is not. The
Varṇas are associated with the mental tendencies that gravitate one
toward the four-major livelihood path in society.
The Brāhmaṇa is the path of knowledge, Kṣatriya is the path of
governance and protection, Vaiśya is the path of trade and commerce, and
Śūdra is the path of physical labour. Irrespective of where one is born, one
has a natural tendency to gravitate toward one of these options. We often
see that one is also inclined to follow the path of their parents, i.e., a
doctor’s child has a higher propensity to become a doctor, a businessman’s
child a businessman, so and so forth; it is not true in all cases.
Varṇada is strongly associated with the Varṇa. Hence, we may
judge the mental propensity of an individual towards a certain path from
this Lagna. This should be judged in addition to the Janmalagna, which

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also has a great say in this matter. As we will see below, the key
constituent of this Lagna is the Janmalagna and the Horālagna.
The Involvement of the Horālagna shows that this Lagna can be
used in (1) Livelihood matters and (2) Longevity matters. The Livelihood
matters are particularly those through which the native relates to the
family and lineage (2H = Kutumba sthāna). This also shows the support
one receives from the family or lineage in matters of livelihood and overall
success in life.
16.1.2.6.1
VARṆADA OF LAGNA BHĀVA

Bṛhatparāśara 5.10-13½.
I now detail Varṇada Daśā, just by knowing which one can deal
with the longevity of a native. If the Janmalagna is an Ojarāśi,
count directly from Meṣa to Janmalagna. If the Janmalagna is
a Yugmarāśi, count from Mīna to the Janmalagna in the reverse
order. Similarly, if the Horālagna is odd, count from Meṣa to
Horālagna in direct order. If the Horālagna is an even one,
Count from Mīna to Horālagna in the reverse order. If both the
products are Ojarāśis or Yugmarāśis, then add both the figures.
If one is odd and the other is even, then know the difference
between the two products. If the latest product in this process is
an odd one, count so many Rāśis from Meṣa in a direct manner;
if an even one, Count so many Rāśis from Mīna in reverse order.
The Rāśi so known will be the Varṇada for Lagna.

The computation of Varṇada Lagna involve (1) The Janmalagna,

(2) The Horālagna, (3) Meṣa Rāśi, and (4) Mīna Rāśi. It depends on the Oja
or Yugma Nature of the Janma and Horālagna.

16.1.2.6.1.1
ŚRĪ SANTHANAM’S TRANSLATION

The computation is as follows as per Śrī Santhanam’s translation.

This method is endorsed by Śrī Santhanam, Śrī GC Sharma, and Pt
Sitaram Jha in their translations of Bṛhatparāśara.
Table 16.1-4

Step Calculation Details

If the Janmalagna is in an Ojarāśi, count Meṣa to the
Step Janma Janma Rāśi in the direct order. On the other hand, if the
1 Count Janmalagna is in a Yugmarāśi, count from Mīna to the
Janma Rāśi in reverse order. Call this Janma Count.
If the Horālagna is in an Ojarāśi, count Meṣa to the
Step Horā Janma Rāśi in the direct order. On the other hand, if the
2 Count Horālagna is in a Yugmarāśi, count from Mīna to the
Janma Rāśi in reverse order. Call this Horā Count.

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 THE SPECIAL LAGNAS

Step Calculation Details

(1) Sum: If both the Janma and Horā count are of the
same Oddity (Oja or Yugma), they should be “added”.
Step Resultant
3 Count (2) Difference: If the Janma and Horā count are of a
different oddity, their difference must be found, and their
signs (+ or -) are dropped.
(1) If the Resultant Count is Odd, Count as many Rāśis
from Meṣa Rāśi to arrive at the Varṇada Lagna.
Step Varṇada
4 Lagna (2) If the Resultant Count is Even, count as many Rāśis
from Mīna Rāśi in the reverse direction to arrive at the
Varṇada Lagna.

16.1.2.6.1.2
DR RAMAN’S TRANSLATION

In the above method, there is an issue with step 3; hence the

translation appears to be flawed. This is because the Janma Count and
Horā count can never be an even number; hence, there is no possibility of
“adding” or “subtracting” these based on the two counts. Hence, we must
consider an alternate translation, which is as follows. This method is
endorsed by Dr BV Raman and Pt Sanjay Rath in their works on
Jaiminīsūtra. According to them, in step 3, the Oddity of the Lagna and
Horālagna should be seen instead of their counts for determining whether
the results should be added or subtracted.
Table 16.1-5

Step Calculation Details

If the Janmalagna is in an Ojarāśi, count Meṣa to the Janma
Step Janma Rāśi in the direct order. On the other hand, if the Janmalagna
1 Count is in a Yugmarāśi, count from Mīna to the Janma Rāśi in
reverse order. Call this Janma Count.
If the Horālagna is in an Ojarāśi, count Meṣa to the Janma Rāśi
Step in the direct order. On the other hand, if the Horālagna is in a
Horā Count
2 Yugmarāśi, count from Mīna to the Janma Rāśi in reverse
order. Call this Horā Count.
(1) Same Oddity: If the Janma and Horālagna are in the same
Oddity, then the Janma and Horā counts should be added.
(2) Different Oddity: If the Lagnas are in different Oddity,
then the counts should be subtracted.
From the table below, it becomes crystal clear that there is no
possibility of having a Yugma Count; hence the only option to
adopt is the “oddity of the Two Lagnas” and not the “oddity of
Step Resultant the Counts”.
3 Count**
# Rāśi Count
1 Meṣa 1
2 Vṛṣabha 11
3 Mithuna 3
4 Karka 9
5 Sinha 5

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Step Calculation Details

6 Kanyā 7
7 Tulā 7
8 Vṛścika 5
9 Dhanu 9
10 Makara 3
11 Kumbha 11
12 Mīna 1
Since both the Lagna count and the Horā Count are bound to be
Odd, their addition and subtraction will “always” yield an Even
number.
If we adopt Śrī Santhanam’s translation, under no
circumstances will we be able to count from Meṣa in direct
Step Varṇada
order. Hence, the correct interpretation should be to “Consider
4 Lagna**
the oddity of the Janmalagna” instead of the “oddity of the
Final Count”.
Therefore, if the Janmalagna is in an Ojarāśi, count the
resultant Count from Meṣa Rāśi in direct order, and if it is in a
Yugmarāśi, count it from Mīna in reverse order.
(1) Count Janmalagna and Horālagna in forward or reverse
direction depending on their Oddity,
(2) if their Oddity is the same, then add the counts arrived
before, or find their difference, devoid of +/- Rāśi to arrive at the
resultant Count,
(3) if Janmalagna is odd, count the resultant Count from Meṣa
- Conclusion in the forward direction, and if the Janmalagna is even, then
count it from Mīna in the reverse direction.
However, this seems to violate the interpretation of Maharṣi
Parāśara, who states that the final counting should be based on
the Oddity of the resultant Count and not the Janmalagna. We
will relook into this while using the longitudes of Lagna and
Horālagna in the computation.

16.1.2.6.1.3
USAGE OF LONGITUDES FOR DETERMINING VARṆADA

It is possible to use the longitudes of the Lagna and Horālagna to

determine the Varṇada Lagna. However, using longitude can yield
different results than the method stated above. Whether to use longitude
is stated in the following section on recommendations. The use of longitude
is illustrated using an example.
Table 6

# Calculation Details
Janmalagna = Dhanu 10:18:21.26 = 8s 10.30591°= 8.34353s (Oja);
1 Janmalagna Horālagna = Vṛṣabha 10:30:13.24 = 1s 10.50368° = 1.35012s
(Yugma)

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 THE SPECIAL LAGNAS

# Calculation Details
Janma count = Dhanu is Oja = 8.34353s (Ojarāśi). Horā Count =
Janma
2 Vṛṣabha is Yugma = 12s - 1.35012s = 10.64988s = Kumbha
count
19.49632° (Ojarāśi).
Resultant Count = This should be the “difference” between Janma
and Horā count as Janma and Horālagna are of different Oddity. =
10.64988s - 8.34353s = 2.30635s = 2s 9.19041° = Ojarāśi. Unlike the
Resultant
3 Rāśi method stated above, the Count can be either odd or even. For
Count
instance, suppose the Horālagna was 1.9s, then the Horā Count
would have been 10.1s. The resultant count = 10.1 - 8.34353s =
1.75647 (Yugmarāśi).
Since Janmalagna is in Ojarāśi, the Resultant should be counted
from Meṣa, indicating that the Varṇada Lagna is 2.30635s = 2s
Varṇada 9.19041° = Mithuna Rāśi 9.19041° = Mithuna 9° 11’ 25.48”.
4
Lagna Alternatively, depending on the resultant Count, we can consider
counting in direct or reverse order. Only a longitude method can
yield different oddities.

16.1.2.6.1.4
RECOMMENDATIONS

After studying the interpretation by noted scholars and applying

my understanding on this matter, my recommendations are as follows. I
recommend the determination of sphuṭa for Varṇada Lagna based on the
advice of Maharṣi Jaimini. The Maharṣi states in sūtra 4.3.91. that
vaṇastriṃśāṃse ādyāpahāre, which means the aśubha results happen
during the Varṇada Daśā of the Rāśi occupied by the Varṇadalagna, in
Triñśāñśa.
We notice that, in the Varṇada Daśā of the Rāśi occupied by the
Varṇadalagna in Triñśāñśa, Aśubha results happen. However, most
scholar compute Varṇada Lagna Mahālakṣmī from the Rāśi of Lagna and
Horā Lagna. However, if we were to consider the Rāśi only for the Varṇada
Lagna determination, we can arrive at the Varṇada Lagna in terms of Rāśi.
However, if in such a situation, it is not possible to derive the Triñśāñśa of
the Varṇada Lagna. From this, we should infer that we must use the
Sphuṭa of the Lagna and Horālagna to compute the Varṇadalagna, and
that must be denoted in the form of sphuṭa in a Rāśi and not in terms of
Rāśi only. By doing so, we can derive the Triñśāñśa of the Varṇada Lagna.
Table 7

Decision
# Recommendation
Point
Since the method of Varṇada computation is given along with
the computation of Bhāva, Horā and Ghaṭilagna, where their
Longitude or specific Longitudes are important, in my humble opinion,
1
not? Maharṣi Parāśara wanted us to use the longitudes of the Lagna
and the Horālagna, to determine the “longitude” of the Varṇada
Lagna. This is also by Maharṣi Jaimini in sūtra 4.3.91.

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Decision
# Recommendation
Point
The Janma and Horā count should be added or subtracted
depending on the Oddity of the Janma Count and Horā Count.
Sum and The counts are invariably Oja; hence, there is no scope for the
2
Difference difference if the Oja or Yugma count is followed. Hence, the Sum
or Difference should only be applied based on the Oja or
Yugmarāśi of the Janma or Horā Lagna instead of the Count.
If we accept the longitude-based computation, the resultant
Count can be either Oja or Yugma. To align with the translation
of Śrī Santhanam, Śrī Sitaram Jha etc., we can take the counting
to be from Meṣa (direct) or Mīna (reverse), depending on the
Final nature of the resultant Count.
3
Reckoning
We can conclude here that the Rāśi-based computation will yield
erroneous results because that can never yield a resultant count
that is Oja, ruling out the Count from Meṣa. Hence, the Rāśi-
based method should invariably be rejected.

16.1.2.6.1.5
ILLUSTRATION OF VARṆADA LAGNA

Let us find the Varṇada Lagna in the Kuṇḍalī of Svāmi

Vivekānanda.

The Lagna Sphuṭa is Dhanu 25:48 (8.86r) and the Horālagna

Sphuṭa is Dhanu 23:6 (8.77r). Since both the Lagnas are Ojarāśis, the
Count is the same as their Sphuṭa. The Lagna count = 8.86r and Horā count
= 8.77r. Since the Lagnas are of same oddity, the resultant count = Lagna
count + Horā count = 8.86r + 8.77r = 17.63r = 5.63r = Yugmarāśi.

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 THE SPECIAL LAGNAS

Since the resultant Count is yugma, it must be subtracted from

12r. So the Varṇada Lagna is 12r - 5.63r = 6.37r. This is Tulā 11:06.
Evidently, the one computed by the software is incorrect as it shows that
the Varṇada Lagna is in Kanyā 24:27.
16.1.2.6.2
VARṆADA OF OTHER BHĀVAS

Bṛhatparāśara 5.21.
Similar assessments are made regarding the Varṇada of each
Bhāva, commencing the first, and the evils and goods due to a
nativity are known.

Like the Varṇada of the Lagna Bhāva is determined using the

above calculation, a similar process is applied to ascertain the Varṇada of
all the Bhāvas. Dr BV Raman in Studies in Jaimini Astrology (page 131)
notes that the Varṇada of the 2nd house can be computed by noting the
2nd house from Lagna and 2nd house from Horā Lagna and then
determining the Varṇada in a similar manner as Varṇada of Lagna.
Determining the Varṇada of other Bhāvas is straightforward if one
understands the base computation correctly. To ascertain the Varṇada of
the Dhanabhāva, one must add 1 Rāśi to both the Lagna and the
Horālagna and find the Varṇada Lagna from the resultant. Similarly, one
should add 2 Rāśis for Sahaja Varṇada and so on.

16.1 . 2. 7
P RĀ Ṇ AP A DA L AG N A

The root word of Prāṇapada Lagna is Prāṇa, which means “the

lifeforce”. The Prāṇa is often associated with breathing, the life force we
inhale. So, we can infer that the Prāṇapada Lagna is associated with the
flow of “life-giving energy” into our system. When the Life-force is strong,
the system (or body or any other system) can withstand heavy stress.
On the other hand, when the Prāṇa energy is low, the system will
tend to give up soon. Prāṇa is often associated with Prāṇayama, which is
controlling the Prāṇa. Prāṇa is breathing, and Yama is controlling,
indicating Prāṇayama is the act of controlling one’s breathing. Why must
we control our breathing?
This is because, by controlling our breathing, we can calm our
mind, improve our mental composure, and eventually prolong our life. The
ability to control Prāṇa can enable us to live harmoniously with nature,
control our involuntary impulses, and control the forces around us that
manifest events.
Among the Grahas, Vāyutattva Graha Śani represents the Prāṇa
and thus is also associated with longevity. Śani is called the Āyuṣkāraka

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for its governance on the Prāṇa. Śani is associated with Pranayama and
Yoga, which can help conserve the Prāṇa. The Śāstras talk about 5 chief
Prāṇas (Mukhyaprāṇa) in the body, whose functions are as follows:
Table 8

# Prāṇa Result Notes

Controls heartbeat and breathing. Prāṇa enters
Transmission
1 Prāṇa through inhalation and is transmitted to the cells
of lifeforce
through the circulatory system.
Expulsion of Eliminating waste products from the body through the
2 Apāna
toxins lungs (exhalation) and excretory systems.
Sound production through the vocal apparatus,
3 Uḍāna Communication
speaking, singing, laughing, and crying.
Digestion of food in the body and within the cells.
4 Samāna Nourishment Samāna also includes the heat regulating processes of
the body.
This Prāṇa ensures that all the other Pranas are
working with proper coordination.
It controls the expansion and contraction processes of
the body, for instance, the voluntary muscular system.
5 Vyāna Governance
There is an entire discipline on this subject called the
Svara Śāstra that extensively deals with this matter.
The Prāṇapada is useful in rectifying the Birth Time
and is covered in “ISJ Book5B: Janma part B”.

16.1.2.7.1
COMPUTATION OF PRĀ ṆAPADA LAGNA

Bṛhatparāśara 3.71-74.
Convert the given time into Vighaṭis and divide the same by 15.
The resultant Rāśi, degrees etc. be added to Sūrya if he is in a
Cara Rāśi, which will yield Prāṇapada. If Sūrya is in a Sthira
Rāśi, add 240 degrees additionally and, if in a Ubhaya Rāśi, add
120 degrees in furtherance to get Prāṇapada. The birth will be
auspicious if Prāṇapada falls in the 2nd, 5th, 9th, 4th, 10th, or
11th from the Janmalagna. In other Bhāvas, Prāṇapada
indicates an inauspicious birth.

16.1.2.7.1.1
THE SPEED OF PRĀṆAPADA LAGNA

The Prāṇapada is a highly precise Lagna that moves with the speed
of 6 minutes per Rāśi, which is 20 times faster than the Bhāva Lagna,
which moves with the speed of 120 minutes per Rāśi. In comparison,
Horālagna is 2 times, Ghaṭilagna is 5 times, and Vighaṭilagna is 300 times
faster than the Bhāva Lagna. This indicates that the Vighaṭilagna is the
fastest and takes about 24 seconds to cover one Rāśi. The speed of
Prāṇapada Lagna is 15 times slower than the Vighaṭilagna hence a factor
of 15 is divided from the Iṣṭa Vighaṭi.

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16.1.2.7.1.2
THE COMPUTATION

The Prāṇapada can be easily ascertained from the Janma Vighaṭi

by dividing it by 15 and adding the result to Surya’s Sphuta or its Trikoṇa
(that is a Cara Rāśi). Therefore, Prāṇapada Lagna = Surya Sphuta at
Sūryodaya + [Iṣṭaghaṭi * 60 / 15] + Surya Trikoṇa Correction. The precise
formula is, Prāṇapada Lagna = Surya Sphuta at Sūryodaya +
[Iṣṭaghaṭi / Ahorātramāna * 240] + Surya Trikoṇa Correction. Surya
Trikoṇa Correction is (1) Surya in Cara Rāśi = 0s, (2) Surya in Sthira Rāśi
= 8s, and (3) Surya in Ubhaya Rāśi = 4s.

16.1.2.7.1.3
THE TRIKOṆA CORRECTION

The Prāṇapada Lagna is always initiated from a Cara Rāśi. This

means that the at Sūryodaya, the Prāṇapada Lagna is in a Cara Rāśi,
Trikoṇa to Sūrya. The Cara Rāśi is associated with “flow” or energy and
thus denotes life. These Rāśis are associated with lord Brahma indicating
the “creative” potencies. On the other hand, the Sthira Rāśis indicate fixity,
or stoppage of the Prāṇa, indicating death. The Sthira Rāśis are associated
with lord Rudra, indicating withdrawal of the Prāṇa from the system (for
instance, our body), causing it to decay and die. The Ubhaya Rāśis
maintain a balance between the injection and withdrawal of the Prāṇa in
the system; hence are called the Rāśis of sustenance and associated with
Bhagavān Viṣṇu, the Sustainer.
16.1.2.7.2
ILLUSTRATION OF PRĀ ṆAPADA LAGNA

In the Kuṇḍalī of Svāmi Vivekānanda, birth time is 6:32 (6.533)

am, Sūryodaya time is 6:42:38 (6.711), and Sūryodaya time of the following
day is 6:42:42 (6.712). Sūryasphuṭa at Sūryodaya is Dhanu 29:26 (8.981r).

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The Ahorātramāna = (6.712 - 6.711 + 24) * 2.5 = 60.0025. Iṣṭa Ghaṭi

= (6.533 - 6.711 + 24) = 59.555. Since Sūrya is in a Ubhaya Rāśi, the
Trikoṇa correction is +4r. Prāṇapada Lagna = Surya Sphuta at Sūryodaya
+ [Iṣṭaghaṭi / Ahorātramāna * 240] + Surya Trikoṇa Correction = 8.981 +
59.555 / 60.0025 * 240 + 4r = 251.1911r = 11.1911r = Mīna 5:43:59. The Śrī
Jyoti Star software gives the value as Mīna 6:19, which is close to our
results.

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 THE SPECIAL LAGNAS

16.1.3
THE JUDGEMENT

T
he following section deals with the judgement of various Special
Lagnas, including Horā, Ghaṭi, Varṇada and Prāṇapada. Several
subtle principles of these Lagnas spread across the classical texts,
but not much is explained. This is an effort to collect these gems of wisdom
from such sources and provide a holistic understanding of these Lagnas.
The Horālagna is used in wealth and longevity matters; the
Ghaṭilagna is used in power and influence, i.e., Rājayogas; the Varṇada
Lagna is used in professional/livelihood matters, and Prāṇapada is used in
Birthtime Rectification. There is only a small list of things read from these
special Lagnas. There are several more.

16.1 .3 .1
J U DG EM EN T O F H OR ĀL A GNA

Horā stands for an hour, and the Lagna that changes every hour is
called Horālagna. We have learnt that the Horālagna moves with a
uniform rate of 1 Rāśi or 30° in 1 hour or 2.5 Ghaṭis. This is computed with
the formula Sūryasphuṭa + Iṣṭaghaṭi/ Ahorātramāna * 24.
This indicates in a day of 60 Ghaṭis or 24 hours, the Horālagna
moves 24 Rāśis 720°, only to meet Sūrya at Sūryodaya the next day. Let
me reiterate; for the computation of this Lagna, the Sūryodaya must be
considered at the moment when Sūrya’s centre of the disc is truly on the
Horizon, i.e., the Lagnasphuṭa is identical with Sūryasphuṭa.
Since this Lagna moves twice as fast as the Udayalagna, this
stands for the 2nd house and has a considerable impact on the Dhana
(Wealth), Kutumba (family), Vāṇī (speech), and Āyu (longevity). The 2nd is
the house of sustenance, i.e., food; therefore, longevity is also measured
from this house.
The Horālagna forms a crucial element in the determination of
longevity as per the 3 pairs method, which involves (1) Udayalagna-
Horālagna, (2) Lagneśa-Randhreśa, and (3) Śani-Candra. Out of all the
indications of the 2nd house, much has been written about Wealth and
longevity, which we will dive into.
16.1.3.1.1
HORĀLAGNA IN WEALTH MATTERS

There are two ways Horālagna can be used in wealth matters: (1)
From the disposition of the Horālagna from the Udayalagna in different
Bhāvas and the yogas formed therewith, and (2) By treating Horālagna as

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the Lagna and judging the entire Kuṇḍalī from it. We shall investigate both
methods of judging Wealth in a person’s Kuṇḍalī.
However, before investigating further, I would like to caution the
reader that no one factor in a Kuṇḍalī becomes the determinant of
something, like Wealth, in life. It is only from the amalgamation of
numerous yogas we must decipher a certain aspect.
For wealth matters, first and foremost, the disposition of the
Candra, the Candra yogas, such as Sunaphā, Anaphā, Durdharā,
Kemadruma, Sakata, Adhi etc., must be judged. After that, the disposition
of Grahas in the 2nd house from the Udaya and Janmarāśi must be judged,
and the strength of their lords in the Rāśi/Añśa must also be judged.
Furthermore, Aṣṭakavarga also plays a crucial role in all matters
in life, including Wealth. In Guru’s Bhinnāṣṭakavarga, the 2nd house from
Guru must also be critically evaluated. After thoroughly analysing these
yogas, one must investigate further using Lagnas such as Horā, Varṇada
etc. If we are not careful about the approach, we often draw a misleading
conclusion from the analysis.
Let us review what conclusion we can draw from the disposition of
the Horālagna from the Udayalagna. From the Udayalagna, the different
Bhāvas tell us the focus areas of one’s life.
Therefore, the Bhāva where the Horālagna is placed with regards
to the Udayalagna tells us: (1) The definition of Wealth for the person, (2)
The ease of access to Wealth, (3) The support, collaboration or partnership
one gets from others with regards to Wealth, and (4) The way one wishes
to utilise the Wealth.
Besides the Bhāva, the Horālagna is placed, the Rāśi occupied by
the Horālagna, and the Graha yutidṛṣṭi must also be evaluated because
they shall also have a telling say on this matter.
In this usage of the Horālagna, the treatment is like the 2nd lord.
Now, Grahas such as Guru, Budha, Śukra and Candra, who are the giver
of Wealth, are associated with the Horālagna; in dignity, what can be said
about the Wealth of such a person! Similarly, the conjunction of the 2nd lord
from the Udayalagna with the Horālagna also indicates sizeable Wealth
because of the alignment of forces between the governing Bhāva from the
Udayalagna and the Viśeśa Lagna concerning the Bhāva.
Regarding the results of Horālagna in Bhāvas, Pt Sanjay Rath, in
his paper on Horālagna at the 2004 SJC Europe Conference, illustrates
that the results can be seen in pairs; for instance, Lagna-Dārā, Dhana-
Randhra, Sahaja-Bhāgya and so on. This is logical because the two Bhāvas
in a pair counterbalance each other in life. Now, let us have a quick
snapshot of the indications shown by the Horālagna in the Bhāvas:

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TANUBHĀVA:
Lagna stands for name, fame, health, purpose etc. The native
considers his name, fame, recognition, title, etc., true Wealth. He can be
possessive about his social image and would always be careful in judging
his actions’ repercussions before indulging in something. What one
considers his Wealth is seen from the Bhāva.
Since Lagnabhāva stands for name and fame, one considers these
matters his true Wealth. If the Lagneśa is strong and there are
Saumyayutidṛṣṭi, the native has easy access to Wealth and can easily be
considered wealthy. However, as I said before, before pronouncing the
judgement, one must evaluate the other crucial factors such as the Candra
yogas, 2nd house/ 2nd lord, Aṣṭakavarga etc.

DHANABHĀVA:
2nd is the house of Dhana (Wealth), Kutumba (family) and Vāṇī
(speech). 2nd is also the house of food and sustenance. When the Horālagna
is in the 2nd house, such people consider the family their true Wealth and
work towards nurturing and protecting them.
The other aspects of this Bhāva, viz., Wealth (savings), speech, food
etc., are also crucial aspects of their life that they turn their attention
towards. However, the focus is not only to get the financial savings/ wealth
or food for themselves but to get them for their family/ community.

SAHAJABHĀVA:
3rd is the house of contradicting things. On the one hand, it is the
house of arms (effort), courage, and enterprise; on the other, it is the house
of sexual desires, sexual dominance, or bad thoughts (Duścikya).
Therefore, when the Horālagna is in this house, the results depend on the
influence of other Grahas.
If the Horā Lagneśa is strong, and the Horālagna/ Horā Lagneśa is
subjected to yutidṛṣṭi of Saumyas, the positive sides of this Bhāva manifest.
On the other hand, if there is yutidṛṣṭi of Krūras, the negative aspects
become visible. Involvement of Rāhu can indicate excessive sexual lust,
and further to this, yutidṛṣṭi of Maṅgala can make one inclined towards
even rape and such sexual crimes.

SUKHABHĀVA:
4th is the house of home, comfort, vehicles, luxuries, and mother,
among several other things. Since a person values the matter concerning
the Bhāva held by the Horālagna very dearly in life, it is natural that one
with such a disposition considers one’s home, homeland, mother, and
motherland as the most important assets.
The focus on the matter should depend on the yutidṛṣṭi of the
Kārakas, such as Maṅgala for home, Śukra for vehicle, Candra for mental

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peace, comfort, and the mother and so on. If the Horālagna is afflicted in
the Sukhabhāva, likely, the person is deeply troubled at heart.

SUTABHĀVA:
On the one hand, the Sutabhāva governs children and followers; on
the other, it governs one’s planning ability, future, and mental harmony.
It is unquestionably called the Mantrabhāva, which governs the mind;
perhaps the state of mind. When the Horālagna is placed here, it is natural
to expect that the native is meticulous in planning and has high hopes for
the future. The person can be visionary, with great plans for the future.
He can become a capable advisor and a futurist. Besides the 2nd
and 11 , the 5th and 9th are also the crucial Bhāvas for Wealth. Therefore,
th

Horālagna in the 5th under Śubhayutidṛṣṭi should make the person

wealthy, undoubtedly. The person can be enterprising, and the source of
Wealth can be due to his meticulous planning ability.

ARIBHĀVA:
This is the Bhāva of fights, conflicts, enemies, celibacy, disease,
and injuries. This is a Dusthāna; therefore, the disposition of Horālagna in
a Dusthāna should hurt the prospects of earning Wealth. It can also give
the ability to overcome these, provided the Horālagna is well placed and
subjected to Śubhayutidṛṣṭi.
On the other hand, if the Horālagna is subjected to Krūrayutidṛṣṭi
or Pāpakartari, what can be expected? Life can become miserable, and the
Wealth is usurped by enemies, or spent on prolonged court cases or
diseases. One can also contract long-term debts, which could make savings
nearly impossible.

DĀRĀBHĀVA:
This is the Bhāva for the spouse, business partners, and trade.
Therefore, Horālagna in this Bhāva puts special emphasis on these
matters. Spouse plays a crucial role in this person’s life, and the person
will likely focus on business rather than service. Regarding the importance
of the spouse for such natives, Pt Rath states in his paper that if such
people are ever disloyal or unfaithful, they are punished most severely by
the significations of the lord of Horālagna.
He cites the example of Śrī FD Roosevelt to prove his point.
According to him, it is because of the Horālagna lord’s influence that he
suffered a polio attack right after he admitted honestly about his
extramarital relationships. The Horālagna lord is Śani, who is lame and
can indicate troubles to the lower limb.

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 THE SPECIAL LAGNAS

RANDHRABHĀVA:
This is the Bhāva of uncertainty, Siddhavidyā (secret knowledge),
research and diseases. Horālagna in this Bhāva turns one’s focus on these
matters. If Horālagna is well placed with Saumyayutidṛṣṭi, undauntedly,
the person values the yogic path, a disciplined lifestyle, and has an interest
in the occult or research areas.
However, if the Horālagna lord is weak/afflicted or subjected to
Pāpakartari/ Krūrayutidṛṣṭi, the life is full of suffering. The native likely
spends a significant amount on diseases and hospital bills. There can also
be losses due to hidden sources, gambling, and other vices.

BHĀGYABHĀVA:
This is perhaps the best position for the Horālagna because this
Bhāva stands for Guru, Devatā, and Bhāgya. If Horālagna is well placed
in this Bhāva, and its lord is strong, the native is born with exceptionally
good luck; he is devout, pious and respects his elders. He is gentle-minded
and good at hosting guests.
However, if the Horālagna is afflicted in the Bhāgyabhāva, the life
is full of misery and toil, as if the Iṣṭa Devatā has turned his face away.
The native lives a life of hopelessness and suffers from extreme financial
distress.

KARMABHĀVA:
This is the house of honour, authority, superiors, and King. When
the Horālagna is in this Bhāva, it is natural that such a person considers
his honour the greatest asset and is exceedingly careful about his public
image. He is cautious in his actions and does not do anything that can
tarnish his image and bring dishonour.
A well-placed Horālagna and the Horālagna lord are a great asset
in the society, as such people accomplish the great task of public
importance. They are recognised by the government and honoured by the
people. However, an afflicted Horālagna in this Bhāva indicates
humiliation and a fall from the position.

LĀBHABHĀVA:
This is the house of gains, elder siblings, and friends. The person
is naturally money-minded when the Horālagna is situated in this Bhāva.
In all the activities he performs, he evaluates beforehand whether he will
be gainful or not. This makes him calculative! Besides, elder siblings and
friends play a crucial part in life, mainly in financial matters.
This is perhaps the only Bhāva where affliction to Horālagna does
not diminish the results of the Bhāva, i.e., the gain does not decrease, but
the gain comes from illegitimate sources. On the other hand, the yutidṛṣṭi

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of Saumyas confirm that the gains are from legitimate sources. The
presence of a Nīcagraha, however, causes losses.

VYĀYABHĀVA:
This is the house of losses and expenditures. Horālagna in this
Bhāva makes one spendthrift, and such people may not know how to save
their earnings. This can make one extravagant but also charitable. When
the Horālagna is well placed in this Bhāva, subjected to Saumyayutidṛṣṭi,
the native spends on charitable activities and social causes.
However, if there are afflictions from Krūra or Pāpakartari, the
native is compelled to shell out money on health troubles or other non-
productive matters. It is possible that the money lent out from such a
person is not returned; thus, he suffers from losses and financial troubles.
If the 2nd, 8th, and 12th are simultaneously afflicted, there could be a
situation of bankruptcy or financial hardship.
16.1.3.1.2
ASSESSMENT OF DHANA YOGAS

Bṛhatparāśara 5.9.
Keeping the Grahas at birth, as it is, prepare various Bhāva
Kuṇḍalīs with respect to each Viśeśa Lagna and analyse, as done
for the Janmalagna.

One of the uses of Horālagna is to use it as a Lagna. The purpose

of a Lagna is to be used as a pivotal point through which the entire Zodiac
must be seen. Therefore, we must mark the place where the Horālagna is
and draw the 12 Bhāvas. The disposition of the Bhāvas must tell us about
the effects of Wealth on different life matters.
However, even before we advance to that, firstly, we should judge
the effects of the Dhanayogas in a Kuṇḍalī (from Udayalagna) from the
lens of the Horālagna. After that, we must extend the assessment to other
Bhāvas as well.

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 THE SPECIAL LAGNAS

In the Kuṇḍalī of Śrī Dhirubhai Ambani, one who established the

Reliance Industries, the Horālagna is in the 12th house in Vṛścika Rāśi and
conjunct with 2 Saumyas, Budha and Śukra. From Udayalagna, Dhaneśa
is Śani, who is in the Dhanabhāva but subjected to the Pāpakartari yoga.
Śani is also in Nīca Navāñśa. This should indicate that his Dhanabhāva is
considerably afflicted. Is that really so? It is partly correct because he had
to struggle financially in the initial years.
Then, what are the yogas that contribute to his financial success?
Let us assess the strength of the 1st, 5th, 9th, and 11th. The 5th lord is
Maṅgala, who is in the 9th house conjunct with Ketu, in a Mitrarāśi, and
the 9th lord is in the Lagna, conjunct 8th lord Candra. The birth occurred
on Śukla Pratipada, where Candra is weak. Normally, the conjunction of
the 9th lord with the 8th lord should have indicated some kind of blemish,
but fortunately, Sūrya and Candra do not carry the blemish of the 8 th
lordship because they are the sources of light.
The 5th lord in the 9th, and the 9th lord in the Lagna, along with a
luminary, indicated a rise in life. However, Candra’s weakness indicated
his struggles in the initial part of his life. Lagneśa Guru is in the strongest
of the Kendras, i.e., the Karma Kendra, and the dispositor of the Lagneśa,
Budha is in a Śatru Rāśi, in the 12th, a Dusthāna. Guru is also Nīca in the
Navāñśa.
With the Lagneśa and Dhaneśa Nīca in the Navāñśa, what made
him financially so successful? Firstly, in the Ṣaḍbala, the Maṅgala is
superbly strong, having 223% of his threshold strength. Besides,
Karmabhāva has 38 Rekhās (Śubha) in the Sarvāṣṭakavarga. Śukra, the
11th lord of income, is in the 12th in a Sama Rāśi. Śukra’s disposition in the

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12th is desirable, as that grants wealth and protection from unwanted

expenses.
In short, even though some yogas are present in the Kuṇḍalī, that
does not explain why he had such stellar financial success. The scenario,
however, changes from the Horālagna. The Horālagna is in the Vṛścika
rāśi, in the Vyāyabhāva, which indicates that embraced, large investments
(investment is also expenditure, however, with a return).
From the Horālagna, the Lagneśa Maṅgala is in the Karmabhāva,
attaining Dikbala, conjunct with Ketu, who is also in Dikbala. The
Dhanabhāva is occupied by the 9th and 10th lords, Candra and Sūrya, giving
rise to the Dharmakarmādhipati Yoga. Śani is well placed in the 3rd house
because the placement of a Krūra in the Triṣaḍāya is greatly extolled.
The Lagna is conjunct with the 8th/11th lord Budha and 7th/12th lord
Śukra. The involvement of the 8th lord indicates things without bounds and
things coming out of the dark pit (like petroleum). 11th lord in the Lagna
bolstered the indications. The 7th lord’s placement in the Lagna indicates
a penchant for trade, and the 12th lord indicates investments. 2nd lord Guru
is in the 11th house, an excellent Dhana yoga.
There is no Graha who is badly placed in the Kuṇḍalī from the
Horālagna. Even though Rāhu’s placement in the 4th is not desirable, if we
scrutinize, we notice that Rāhu is in his Svarāśi. Rāhu indicates petroleum
products because the 4th is the house of land, and Rāhu indicates something
below the ground. Even Rāhu contributed to his success.
16.1.3.1.3
HORĀLAGNA IN LONGEVITY MATTERS

Horālagna is of great importance in the Āyur computation.

According to Maharṣi Parāśara and Maharṣi Jaimini, one’s longevity can
be known from 3 pairs, (1) Lagneśa and Randhreśa, (2) Śani and Candra
and (3) Udayalagna and Horālagna. Depending on their disposition in the
Cara, Sthira, and Ubhaya, the longevity of Long, Short or Medium can be
known.
When each of the 3 pairs indicates different spans, the applicable
lifespan is denoted by the Lagna-Horālagna pair. This is overridden only
when Candra is in the Lagna or 7th, whereby the lifespan denoted by the
Śani-Candra pair prevails. The details of this method can be found in “ISJ
Book 7 – Health and Longevity”; therefore, not repeated here.

16.1 .3 . 2
J U DG EM EN T O F GH A Ṭ IL AG NA

Ghaṭilagna changes a Rāśi every Ghaṭi. The Bhāvalagna changes

once every 5 Ghaṭikās. Therefore, the Ghaṭilagna changes 5 times faster
and, thus, is the significator of the 5th house. Here 5th house stands for
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power and influence, a factor, according to Maharṣi Parāśara and Maharṣi

Jaimini, makes it involved in Rājayoga. According to both the Maharṣis,
the conjunction of Lagneśa and Mantreśa gives rise to an immensely
powerful Rājayoga (Bṛhatparāśara 39.3-5). The factors contributing to
one’s name, recognition and honour can be seen from the Ghaṭilagna. This
is mainly true when the Ghaṭilagna lord is well placed, and the Ghaṭilagna
is subjected to Śubhakartari, Śubhayutidṛṣṭi and such Śubhayogas. On the
other hand, if the Ghaṭilagna lord is weak/afflicted, badly placed, and the
Ghaṭilagna is subjected to Pāpakartari, Krūrayutidṛṣṭi, they cause the fall
of one’s name and honour.
First and foremost, we must judge the placement of the Ghaṭilagna
in the different Bhāvas from the Udayalagna, much like what we did for
Horālagna. This shall tell us about (1) what we consider as power (our
definition), (2) what motivates us towards gathering power, and (3) things
that support us to become powerful and influential. We must complement
the results of the Bhāva with that of Rāśi, the Ghaṭilagna is in, and the
Grahas, having yutidṛṣṭi on it.
Everything associated with the Ghaṭilagna has a say on power and
influence in a person’s life. Since the matters concerning the Bhāvas have
been elucidated in the section of Horālagna, I am not repeating them here.
Instead, let us review some special yogas narrated by Maharṣi Parāśara
and Maharṣi Jaimini.
The yogas can be summarised as (1) connection yoga: a Graha
connecting the 3 Lagnas, Janma/Horā/Ghaṭi, (2) Sva/Ucca yoga: the 3
Lagnas having yutidṛṣṭi from Sva/Ucca Grahas, (3) Ucca Vargalagna
yoga: the Lagnas in the 3 Vargas, viz., Kṣetra, Dreṣkāṇa and Navāñśa are
occupied by Uccagraha and (4) Varga Viśeśalagna yoga: the 3 Lagnas
are connected by a single Graha in any of the 3 Vargas, or a Graha connects
a specific Lagna in the 3 Vargas.
In the determination of these yogas, the Rāśidṛṣṭi is preferable, as
this is static and persists over time.

Bṛhatparāśara 39.12.
When a single Graha gives dṛṣṭi to the 3 Lagnas, Janmalagna,
Horālagna, and the Ghaṭilagna, the native becomes a King.

A Graha is capable of bestowing Rājayoga on the native if this

Graha connects the Janmalagna, Horālagna and Ghaṭilagna through
ownership or yutidṛṣṭi. So, it is possible that the Graha owns the
Janmalagna, occupies the Horālagna and dṛṣṭies the Ghaṭilagna. Some
scholars extend this principle to the 7th house from the said 3 reference
points. In my view, if we take the 7th house, we must consider the stronger
between 1st/ 7th from all the 3 reference points.

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Once the stronger between the pair is identified from a reference

point, we must stick to it. If we simultaneously consider both 1st and 7th
among the 3 reference points, this yoga is likely to be present in a great
number of Kuṇḍalīs and thus lose its predictive validity. Maharṣi Jaimini
also states “janmakālaghatikā-svekaṣṭāsu rājānaḥ (Jaiminisūtra 1.3.24.)”,
which means the same, i.e., “a single Graha having yutidṛṣṭi on all among
Lagna, Horālagna, and Ghaṭilagna indicates Rājayoga”.

Bṛhatparāśara 39.25.
When the 3 Lagnas, Bhāvalagna, Horālagna and Ghaṭilagna,
their Dreṣkāṇas and Navāñśas, or the said Lagnas and their
Navāñśas, or the said Lagnas and their Dreṣkāṇas receive dṛṣṭi
from a single Graha, a Rājayoga is formed.

If a single Graha can connect the 3 Lagnas viz., Bhāvalagna,

Horālagna and Ghaṭilagna in one of the 3 Kuṇḍalīs, viz., Kṣetra, Dreṣkāṇa
or Navāñśa, the native is related to a Royal family by birth or attain royal
states later on. I think the notion of birth connection is important here, as
we are discussing the Lagnas, which represent birth.
The connection between the 3 Lagnas may be established in one of
the 3 Vargakuṇḍalīs. For instance, in the Dreṣkāṇa Kuṇḍalī, the 3 Lagnas
are connected by a single Graha; the yoga is effective in granting royal
birth. The same goes for Navāñśa Kuṇḍalī.
On the other hand, if a single Graha binds one of the Lagnas in the
3 Vargas, even that Graha is capable of granting birth in a Royal bloodline.
For instance, if Maṅgala owns the Bhāvalagna in Kṣetra and Dreṣkāṇa
Kuṇḍalīs, but has yuti with it in the Navāñśa Kuṇḍalī, then Maṅgala can
cause birth in the Royal bloodline. The same principle applies to Horālagna
and Ghaṭilagna.

Bṛhatparāśara 39.15.
(1) When the 3 Lagnas, Janma, Horā and Ghaṭi are occupied by
Grahas in Ucca, or Sva Rāśi, or (2) When the Janmalagna, the
Dreṣkāṇa Lagna and the Navāñśa Lagna have Uccagrahas,
Rājayoga is formed.

Two Rājayogas are mentioned here, that grant Rājayoga: (1) The 3
Lagnas, Janmalagna, Horālagna and Ghaṭilagna are occupied by Grahas
in Svocca (Sva + Ucca), and (2) The Kṣetra Lagna, Dreṣkāṇa Lagna and the
Navāñśa Lagna are occupied by Uccagrahas. The Janmalagna is connected
with one’s lineage, dynasty, or clan, Horālagna with one’s wealth and
Ghaṭilagna with one’s power, authority, and influence. If Sva/Ucca Grahas
occupy all three Lagnas, the native is blessed with a powerful Rājayoga.
A similar kind of yoga is formed when Uccagrahas occupy the
Lagnas of 3 Vargas, Kṣetra, Navāñśa, and Dreṣkāṇa. In any Vargakuṇḍalī,
the Lagna represent the connection to the social background in which one

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is born. Uccagrahas associate one with Royalty as they represent the

blessings of Bhagavān. It is widely believed that the Kings are instituted
by Bhagavān in their places so that they can govern their subjects based
on the will of Bhagavān. Besides, the 3 Lagnas viz., the Janma, Dreṣkāṇa
and Navāñśa are strongly associated with one’s experiences in this world,
as they jointly carry exceedingly high Viṁśopaka bala in various Varga
schemes, particularly the Ṣaḍvarga.

Bṛhatparāśara 39.24.
If at least two among the 3 Lagnas, Bhāva, Horā and Ghaṭi,
receive dṛṣṭi from Uccagrahas, a Rājayoga is formed.

This principle is like the previous one (Bṛhatparāśara 39.15);

however, the Janmalagna is substituted by Bhāvalagna. The Bhāvalagna
moves with a constant speed of 1 Rāśi in 1/12th portion of an Ahorātra. In
contrast, the Udayalagna depends on the length of the ascension of the
various Rāśis (Udayamāna), which is dependent on the Latitude of the
place where the event is taking place.
When any two of the Lagnas, namely, Bhāva, Horā and Ghaṭi,
receive dṛṣṭi from Uccagrahas, the native is likely to be of royal descent,
which can also bestow great power and status on the native. However, the
power of this yoga is only next to the one mentioned in Śloka 39.15 of
Maharṣi Parāśara, whereby Grahas occupy the 3 Lagnas in their Sva/Ucca
Rāśi.

YOGADĀ

Bṛhatparāśara 39.12.
Even if a single Graha gives a Dṛṣṭi to the Udayalagna, or
Horālagna, or Ghaṭilagna, the native becomes a king.

Jaiminisūtra 1.3.24.
janmakālaghatikāsvekaṣṭāsu rājānaḥ
A single Graha having yutidṛṣṭi on all among Udayalagna,
Horālagna and Ghaṭilagna indicates Rājayoga.

Maharṣi Parāśara and Maharṣi Jaimini discuss some special

Lagnas such as Horālagna (HL) and Ghaṭilagna (GL) and said that matters
related to financial prosperity and power/ status need to be respectively
judged from these special Lagnas. Whichever a Graha meets with these
special Lagnas, it becomes specifically capable of bestowing prosperity on
the native.
The effect of the Yogadā can be felt during their Viñśottarī Daśā,
in the Antar of another auspicious Graha related to the Yogadā. It is useful
to find the intensity of the results the Yogadā can give. The following
section gives different levels of yoga givers, whereby the ones mentioned
later become progressively stronger to bestow yoga on the native.
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Table 9

# Entity Details
• If a Graha owns the Janmarāśi, he becomes the Janmeśa. He
is a highly favourable Graha in a Kuṇḍalī, very much like the
1 Janmeśa
Lagneśa. He is also called Śubhapati, or the lord of
auspiciousness.
• If a Graha owns of have yutidṛṣṭi on the Udayalagna,
Horālagna or Ghaṭilagna, then he becomes Kartā. Kartā
means the doer; thus, such a Graha is actively involved in
bringing material benefits to the native in areas known from
the Lagna having the association.
• If the association is with the Lagna, then there is self-
development; if Horālagna, then improvement in financial
2 Kartā
prospects and if the association is with the Ghaṭilagna, then
there is improvement in power, authority, and status of the
native.
• For a Kartā to be strong, he must be powerful and devoid of
Krūra yogas, such as Pāpakartari or Krūrayutidṛṣṭi. There
are at least 3 Kartās in a Kuṇḍalī, i.e., the lords of the 3
Lagnas. Those having yutidṛṣṭi are the other Kartās.
• Kevala means the exclusive one. If the Janmeśa becomes a
Kartā, he becomes a Kevala and gives great material
prospects.
3 Kevala • This is because the Janmeśa is responsible for providing the
materials for sustenance in this world. When he becomes a
Kartā, his ability to bestow material gains increases
substantially.
• If a Graha concurrently owns or has yutidṛṣṭi on the
Udayalagna and only one among the Horālagna and
Ghaṭilagna, he becomes Yogadā.
• The 7th from the 3 Lagnas are considered if they are stronger
than the Lagnas themselves.
4 Yogadā • Yogadā comprises of Yoga and Dā, which means material
prospects (yoga), and the giver (da).
• The association with HL bestow financial gains, and hence
such Yogadā is known as Dhana Yogadā, and association
with GL gives power and status, and hence such Yogadā is
known as Raja Yogadā.
• If the Janmeśa becomes a Yogadā, he is specifically equipped
Kevala
5 to give financial gains or status, hence known as Kevala
Yogadā
Yogadā (exclusive giver of prosperity).
• If a Graha concurrently owns or has yutidṛṣṭi on all the 3
Lagnas, viz., Udayalagna, Horālagna and Ghaṭilagna, he
becomes a Mahāyogadā. The Mahāyogadā, in his Daśā,
6 Mahāyogadā
bestow excellent prosperity in the Antara of an auspicious
Graha (related to the Yogadā by aspect, conjunction, or
exchange).
• Whenever the Janmeśa becomes the Mahāyogadā, he is
Kevala called a Kevala Mahāyogadā. This Graha has the highest
7
Mahāyogadā capacity to bestow prosperity to a native. During the Daśā of
such Graha, the person rises to riches even from rags.

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Let us apply these principles in the Kuṇḍalī of Śrī Narendra Modi,

the Prime Minister of India. The Udayalagna is in Tulā, the Horālagna is
in Vṛścika, the Ghaṭilagna is in Meṣa, and the Janmarāśi is in Vṛścika. We
can right away notice that Janmeśa Maṅgala is also the lord of Horālagna
and is conjunct the Horālagna.

This makes Maṅgala a Kevala or one exclusively geared towards

bestowing material success and riches. Maṅgala is also the owner of the
Ghaṭilagna and also aspects him. Therefore, Maṅgala becomes a Kevala on
two counts and is the giver of wealth and power. Guru is a Yogada, because,
he has Rāśidṛṣṭi on the Udayalagna and Ghaṭilagna. Besides, Maṅgala has
Grahadrsti on the Guru, who makes him Kevala Mahayogada, but of a
milder kind, because of Grahadṛṣṭi. Rāśidṛṣṭi indicates a most lasting
impact instead.
Now, let us treat the Ghaṭilagna as a Lagna and analyse the entire
Kuṇḍalī from this standpoint. The Lagna has none, and the Lagneśa
Maṅgala is in Vṛścika Rāśi, in Svarāśi, conjunct with 4th lord Candra, who
is Nīca. This indicates an event that shall tarnish his name and dent his
power and influence. His name is forever connected with the Godhra riots,
which his opponents believe that he had complicity in it.
This is, however, not so because, Maṅgala is in Svarāśi, and the
courts have dropped all his charges. Śani is the lord of the throne (10th) and
is placed in the house of influence (5th), conjunct with Dhaneśa and Dāreśa,
Śukra. This indicates power and influence coming from the support of
females. In fact, he promoted females in his cabinet and his party. Sūrya,
the 5th lord, is conjunct with 6th lord Budha and Ketu in the 6th house.

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This indicates that one of the sources of his power is his ability to
overcome conflicts, hostility and his competitors. The 9th lord of Bhāgya is
in the 11th house, in Kumbha Rāśi, where he is like Ucca (according to
Ācārya Varāhamihira). 9th lord is also Vakrī, indicating that he has to
suffer a reversal of his fortune at least once.
Therefore, one can see that the Ghaṭilagna supports his claim to
the most coveted position in Indian politics. Although, there are indications
which tarnished his name, made a dent in his power and influence, and
caused a major chunk of his subjects to move away from him. However, his
ability to overcome his enemies is phenomenal, that too, not resorting to
draconian means, like Śmt Indira Gandhi!

16.1 .3 .3
J U DG EM EN T O F V A R ṆA D A LA GN A
16.1.3.3.1
VARṆADA LAGNA AND LONGEVITY

Bṛhatparāśara 5.16-20.
(1) Should a Koṇa from Lagna’s Varṇada be occupied or dṛṣṭied
by a Krūra, the native lives only up to the Daśā of the said Rāśi.
(2) Just, as the Rudra Graha in Śūladaśā can cause evils, the
Grahas mentioned above related to Varṇada’s Koṇa be treated.
(3) The Varṇada Lagna be considered, as Janmalagna, while
the 7th from Varṇada will denote the longevity of the spouse, the
11th longevity of elder brothers and sisters, the 3rd longevity of
younger brothers and sisters, the 5th the longevity of sons, the
4th longevity of mother and the 9th longevity of father. The Daśā
of the Śūla Rāśi will inflict greater evils.

Varṇada Lagna is important for timing death. There is a Daśā

called Varṇada Daśā. According to Dr Raman, there is a difference in
opinions among the scholars regarding the commencement of the Varṇada
Daśā. He advises, based on Jaiminī’s Sūtra 4.3.16., that the Daśā always
commences from the Lagna. Some scholars believe that it commences from
the stronger among Lagna and Horālagna. Without other evidence, I would
go with Dr Raman’s advice.
The progression of the Daśā depends on the oddity of the Lagna. If
the Lagna is in an Ojarāśi, the Daśā progresses in a zodiacal direction. On
the other hand, if the Lagna is in a Yugmarāśi, the Daśā progresses in the
reverse direction from the 12th of the Lagna’s Rāśi.
The Daśā duration is arrived by counting from the Daśā Rāśi to the
Varṇada of the Daśā Rāśi. The counting is direct when the Lagna is Ojarāśi
and reverse for Yugmarāśi. The direction is not dependent on the oddity of
the Daśā Rāśi.

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 THE SPECIAL LAGNAS

Bṛhatparāśara 5.21-24.
Similar assessments are made from the Varṇada of each Bhāva,
commencing the first, and the evils and goods due to a nativity
are known. These Varṇada Daśās are only for Rāśis and not
their occupants. The sub-period of each Daśā will be one-twelfth
of the Daśā, and the order will also be clockwise or anti-
clockwise, as explained earlier. The Janmalagna is calculated
according to birthplace, while Bhāva Lagna, Horālagna etc.,
are common to all places.

There is only one Varṇada Daśā in a Kuṇḍalī, and that starts from
the Lagna. We do not create different Varṇada Daśās for different
relations, like the Śūla Daśā. However, the Rāśi whose Daśā is current
should be judged for various relations. For instance, if a Rāśi contains
Krūras, then it can denote danger to the relations indicated by the Bhāvas,
falling in the Trikoṇa to the Daśā Rāśi.

In this Kuṇḍalī, the Varṇada’s are shown based on the method of

Pt Rath. Let us find the Varṇada Daśā of this Kuṇḍalī. Since the Lagna,
Dhanu is an Ojarāśi, the progression is direct i.e., Dhanu → Makara →
Kumbha etc.
Table 10

# Rāśi Varṇada Duration Ending years

1 Dhanu Vṛṣabha 6 1980
2 Makara Meṣa 4 1984
3 Kumbha Vṛṣabha 4 1988
4 Mīna Dhanu 10 1998
5 Meṣa Kanyā 6 2004
6 Vṛṣabha Dhanu 8 2012
7 Mithuna Vṛṣabha 12 2024
8 Karka Meṣa 10 2034
9 Siṅha Vṛṣabha 9 2043
10 Kanyā Dhanu 4 2047
11 Tulā Kanyā 12 2059
12 Vṛścika Dhanu 2 2061

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It was during Mīna Mahādaśā that the native’s father died. The
9H in the Kuṇḍalī is Siṅha Rāśi, representing the father. Let us call Siṅha
Rāśi as the Pitṛ Lagna. Mīna is the 8H from the Pitṛ Lagna, indicating
danger to the father’s life. There are no occupants of the Trikoṇa to the Pitṛ
Lagna. Still, Mīna is dṛṣṭied by both Rāhu, Śani and Maṅgala, indicating
the confluence of many Krūra influences, indicating the danger.
From another viewpoint, the Varṇada Lagna is in Vṛṣabha, and the
9th Rāśi from here is Makara. There is only one Graha in Trikoṇa to
Makara, which is Ketu, indicating that Vṛṣabha Rāśi could also have been
fatal suppose that the father survived Mīna Daśā. Mīna Rāśi is the 3rd Rāśi
from Makara, which also indicate death. 3rd is the 8th from the 8th house,
hence a secondary determinant of death.
16.1.3.3.2
VARṆADA AND CONCEPTION

Jaiminisūtra 3.4.18.
When Gocara Śukra conjoins or dṛṣṭies the fifth from Varṇada
Lagna, or during the Varṇada Daśā of the Rāśis in Trikoṇa to
Śukra, conception occurs.

Śukra is an important Graha for potency (vīrya) as well as

longevity, as he is the Kāraka for Mṛtyunjaya and Mṛta-Sañjivanī Mantra.
Hence, his yutidṛṣṭi on the factors of childbirth can cause conception. When
Śukra transits the 5th from the Varṇada Rāśi or puts his dṛṣṭi, then he
protects the pregnancy occurring during such time. This should be added
to the list of conditions that promote pregnancy.
Similarly, the “Varṇada” Daśā of a Rāśi that is in Trikoṇa to Śukra
in the Janma Kuṇḍalī can also promote pregnancy. The condition of
Śukra’s Trikoṇa should only be judged in Varṇada Daśā and no other Rāśi
Daśās. This is because Varṇada tends to progress one’s own Varṇa or
lineage.
According to Pt Rath, “the birth and longevity of children can be
seen from the fifth house from Varṇada Lagna as well as the Varṇada of
the fifth house in the Rāśi chart. Śukra transiting these Rāśis or aspecting
them promotes conception. ‘Pāka’ means the Varṇada Daśā of the Rāśi
containing Śukra, or its Trikoṇas.” Whatever is seen from the 5th from the
Varṇada Lagna should also be seen from Pañcama Varṇada (V5), the
Varṇada of the 5th house. This is also endorsed by Maharṣi Parāśara in
ślokas 5.16-24, where he states that the results that can be seen from
Bhāvas reckoned from the Varṇada Lagna should also be seen from the
Bhāva Varṇadas.
Since numerous conditions must coincide for conception to occur,
the flexibility to use the “Bhāva counted from the Varṇada Lagna”, as well
as “Bhāva Varṇada” makes it possible to apply them in diverse conditions.

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Furthermore, this is one of the yogas for conception and should be

complemented with other yogas on this matter. A detailed exposition is
presented in the chapter on conception.
16.1.3.3.3
RELATIONS SEEN FROM THE VAR ṆADA LAGNA

Jaiminisūtra 3.4.51.
When Saumyas or Krūras conjoin or aspect the third house from
Varṇada Lagna, one must predict an increase or decrease of co-
born.

As per Maharṣi Parāśara, Varṇada Lagna should be judged for

longevity. When Krūras occupy the Trikoṇa-sthānas from the Varṇada
Lagna (in the Ādhāna Kuṇḍalī), the pregnancy could be in danger.
The various relations of the native, particularly the blood relations,
must be seen from various Bhāvas from the Varṇada Lagna or the Bhāva
Varṇada. The younger siblings should be seen from the 3rd from the
Varṇada Lagna or the Sahaja Varṇada (V3).
In the Ādhāna Kuṇḍalī, Varṇada Lagna should be judged to
ascertain the characteristics of the relations of the foetus (unborn child) in
the womb. After the child takes birth, the same is seen from the Varṇada
in the Janma Kuṇḍalī.
What does it mean if, in the Ādhāna Kuṇḍalī, the 3rd from Varṇada
Lagna or the Sahaja Varṇada (V3) are afflicted by Krūras, particularly
those in their Śatru/Nīca Rāśi? This shows that the younger siblings of the
yet-to-be-born child might have (1) difficulties in even being conceived, (2)
suffer danger in the womb, (3) suffer danger to their life after they are born,
or (4) have great miseries in life if they live through (due to other yogas).
Following Maharṣi Parāśara, similar things can be judged from
various other Bhāvas from the Varṇada Lagna or the Bhāva Varṇadas from
the Ādhāna Kuṇḍalī. Not only the blood relations but even those who are
not directly connected, such as the spouse, can be seen from the
appropriate Bhāvas from the Varṇada Lagna or the Bhāva Varṇadas.
Any health issues, blessings, or curses transmitted through lineage
should be seen from the Varṇada Lagna. The reason why the spouse is
included in the list is that the spouse is the complementary part (pūraka
पूरक) of the individual even though there is no blood relation. The wife gets
connected with the native’s lineage by sharing the same (gotra गोत्र).
Table 11

# Varṇada Matters governed

7th from Varṇada Lagna or
1 Longevity of the spouse.
Saptama-Varṇada (V7)

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# Varṇada Matters governed

11th from Varṇada Lagna or
2 Longevity of elder brothers and sisters.
Lābha-Varṇada (V11)
3rd from Varṇada Lagna or
3 Longevity of younger brothers and sisters.
Sahaja-Varṇada (V3)
5th from Varṇada Lagna or Suta-
4 Longevity of sons.
Varṇada (V5)
4th from Varṇada Lagna or Mātṛ-
5 Longevity of mother.
Varṇada (V4)
9th from Varṇada Lagna or Pitṛ-
6 Longevity of father.
Varṇada (V9)

If Krūras afflict Bhāvas from the Varṇada Lagna or the Bhāva

Varṇada, danger should be predicted for concerned people should be
predicted. The danger occurs during the Varṇada Daśā of the Rāśi so
afflicted.
Similarly, when Krūras transit the said Rāśis, the lord of the said
Bhāvas, the Bhāva Varṇada, or their Trikoṇa, they can cause health
troubles. The danger is more when the Graha is in low dignity (Śatru/Nīca
Rāśi), yutidṛṣṭi with Krūras, under pāpakartari and devoid of Saumyadṛṣṭi.
Yutidṛṣṭi of strong Saumyas on the concerned Rāśis mitigates the danger.
16.1.3.3.4
VARṆADA LAGNA AND LIVELIHOOD

Jaiminisūtra 4.1.26.
The livelihood is seen from the Rāśi occupied by the Lord of
Varṇada Lagna.

The Lagna denotes one’s social identity. It is the culture into which
one is born. In ancient times, the social background of the father was used
to determine the livelihood at the disposal of the native. Without any other
influences, a child born in a family used to gravitate towards the father’s
livelihood.
However, with the change in time, and the confluence of many
other influences, the choices have increased. While in ancient times, the
“lord of the Varṇada Lagna” was deemed important for carrying forward
the livelihood of the father; in current times, the influences such as the
Rāśi occupied by the Varṇada Lagneśa, yutidṛṣṭi on this Lagneśa, and its
dispositor have a say on the livelihood. The strongest among them
indicates the native’s choices.
The four varṇas or the four primary-classification of the livelihood
are associated with the four Tattvas: The association is as follows:

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Table 12

# Tattva Varṇa Notes

• This denotes the ruling and warrior class.
• The Agnitattva Rāśis are Meṣa, Siṅha, and
Dhanu.
Kṣatriya
1 Agnitattva • The key indications of the Rāśis are (1) Meṣa =
Varṇa
Armed forces, police etc., (2) Sinha =
Government, politics, (3) Dhanu = Bureaucracy,
Judiciary etc.
• This denotes the Trader class.
• The Pṛthvītattva Rāśis are Vṛṣabha, Kanyā and
Makara.
Vaiśya • The key indications of the Rāśis are (1) Vṛṣabha =
2 Pṛthvītattva
Varṇa treasury, moneylending, financial worker etc. (2)
Kanyā = Accounting, trading, retail etc. (3)
Makara = Hospitality, hotels, mining,
manufacturing etc.
• This denotes the Blue collared worker or the
Labour class.
• The Vāyutattva Rāśis are Mithuna, Tulā and
Kumbha.
• The key indications of these Rāśis are (1)
Mithuna = Communication, (2) Tulā =
entertainment, dancing, beauty parlour, (3)
Śudra Kumbha = Heavy engineering, killing, espionage
3 Vāyutattva etc.
Varṇa
• One must note that these Rāśis are also these
Rāśis are mostly transitory and connected with
the other Varṇas.
• Depending on the Graha influencing these Rāśis,
only those indications will prevail.
• These Rāśis can indicate intellectual as well as
trading-related livelihoods.
• This denotes the Knowledge and priestly class.
• The Jalatattva Grahas are Śukra and Candra,
while the Rāśis are Karka, Vṛścika and Mīna.
Vipra
4 Jalatattva • The key indications of these Rāśis are (1) Karka
Varṇa
= Pursuit of knowledge, study of Vedas etc., (2)
Vṛścika = Secret mantras, Tantras etc. (3) Mīna =
Priestly or Brahmanical activities.

Jaiminisūtra 4.1.27.
Brāhmaṇas are represented by Guru and Candra, while Budha
and Śukra represent Vaiśyas.

Brāhmaṇa Varṇa: The Brāhmaṇa Varṇa are the Knowledge and

priestly class. Guru and Candra represent them. Some keywords
associated with this Varṇa are intellect, vision, philosophy, writing,
authoring, visionaries, thinker, science, technology, research,

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communication, books, publishing, psychology, astrology, worshipping,

priestly activities, advising, counselling etc.
Vaiśya Varṇa: The Vaiśya Varṇa are the Trading class. Budha
and Śukra represent them. Some keywords associated with this Varṇa are
persistence, determination, matters connected with strengthening the
economy, trade, business, precious metals, jewellery, ornaments, money
lending, investments, financial management, accounting, hospitality,
manufacturing, mining etc.

Jaiminisūtra 4.1.28.
Kṣatriyas are represented by Sūrya and Maṅgala.

Kṣatriya Varṇa: The Kṣatriya Varṇa are the Ruling and Warrior
class. Sūrya and Maṅgala represent them. The keywords associated with
this Varṇa are action, aggression, power, influence, strength, change,
governance, protection, activity, enterprise, engineering, manufacturing,
social services, matters connected with fire, iron and steel, smelting, arms,
weapons, social service, charity, philanthropy etc.

Jaiminisūtra 4.1.29.
Śudras are represented by Śani.

Śūdra Varṇa: The Śūdra Varṇa are the Labour class. They are
represented by Śani. Some keywords associated with this Varṇa are
physical labour, hard work, strenuous work, muscle power, agriculture,
manufacturing, mining, heavy machinery, construction, building, serving,
hospitality, spa, massaging, cooking, and knitting.
In today’s world, almost everyone working in a private or public
company and not in a management role can be classified as Śūdra. In
summary, Śūdras are all those who earn a decent living but are not
involved in their own business (Vaiśya), governing, ruling, managing,
fighting (Kṣatriya), guiding, counselling, or advising others (Brāhmaṇa).
Therefore, all office workers performing a job defined in their scope of work
with less flexibility to make decisions regarding their own job scope can be
classified under Śūdra.

Jaiminisūtra 4.1.30.
Rāhu represents foreigners.

Dūrajāti: The dūrajāti belong to distant places, i.e., not included

in the Varṇa system of the Bhāratavarṣa. In ancient times, they were
called by various names such as mleccha (म्लेच्छ), yavana (यवन) etc. This
denotes that in ancient times, the inhabitants of Bhāratavarṣa were indeed
aware of the “other” people outside of the boundary homeland. Rāhu
denotes the boundary of an entity and everything that lies outside. So, it is

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said that while Guru strongly governs those who follow their own culture,
those from a different culture are governed by Rāhu.

Jaiminisūtra 4.1.31.
Ketu represents the Caṇḍāla.

Caṇḍāla: This varṇas indicate all those work that the four Varṇas
do not cover. Caṇḍāla means outcaste and, in the present day, indicate
cleaners, sweepers, and performer of all kinds of work that is not covered
within the four classes. Some keywords associated with this “non” Varṇa
are cleaner, garbage collector, mechanic, cremation ghāṭa, burial ground,
executioner, murderer, killer, butcher, mercenary, thief, criminal etc.
16.1.3.3.5
LĀBHA FROM THE VAR ṆADA LAGNA

Jaiminisūtra 4.1.32.
The Varṇa could also be seen from the eleventh from the first or
seventh houses of Varṇada Lagna.

We have seen in Jaiminisūtra 4.1.26 that a person’s livelihood can

be seen from the lord of Varṇada Lagna. In this Sūtra, Maharṣi Jaiminī
specifies that it should also be seen from the Lābha Bhāva from either the
Varṇada Lagna itself or the 7th from it, i.e., the 5th house. What is the
distinction between the Lagna and the Lābha Bhāva? Under what
circumstances should Lagna be used? When should the Lābha be used?
In my humble opinion, while the Lagna Bhāva shows an
individual’s natural propensities and inclinations, the Lābha indicate the
sources contributing to the native’s gains. It is possible that one may be
engaged in an activity without any financial gains from it. Such things
should be seen from the Lagna. On the other hand, things associated with
the earnings of the native should be seen from the Lābha from the Varṇada
Lagna.
Alternatively, Lagna can indicate the Varṇa that the native is
associated with his Birth because the Lagna is associated with the social
setup, culture, and identity with which the native is born. While the Lābha
can indicate the Varṇa toward which the native gravitates, particularly in
the latter part of life, when one is independent of parental guidance and is
flexible in choosing a vocation independently.
When between the Varṇada Lagna and 7th from it, the 7th is
stronger, the 11th lord counted from this stronger Bhāva, i.e., the
disposition of the 5th lord “(from the Varṇada Lagna) should indicate the
Varṇa, instead of the Lābheśa. Sometimes, the native gravitates towards
the Suteśa from the Varṇada Lagna, even when the 7th is not stronger, due
to unknown reasons.

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When the lord of Lagna or the Lābha (from stronger of VL or the

7th from it) occupies a Rāśi, without any conjunction, the Varṇa of the Rāśi
prevails. Here, Agnitattva Rāśis = Kṣatriya Varṇa, Pṛthvītattva Rāśis =
Vaiśya Varṇa, Vāyutattva Rāśis = Śudra Varṇa and the Jalatattva Rāśis =
Brāhmaṇa Varṇa.
When the said lord is conjoined with a Graha, the Varṇa of the
Graha will prevail to a considerable extent. The Varṇa of the Grahas are
(1) Guru and Candra = Brāhmaṇa Varṇa, (2) Budha and Śukra = Vaiśya
Varṇa, (3) Sūrya and Maṅgala = Kṣatriya Varṇa, (4) Śani = Śudra Varṇa,
(5) Rāhu = Foreign work (Mlecchā), that is outside of the Varṇa, and (6)
Ketu = Servitude, or menial jobs (Caṇḍāla/ Dūrajāti).
If a Graha occupies the Lagna or the Lābha, their influence can
prevail, particularly in the initial portion of the native’s life. However, on
a later date, after the native has experienced the previous Varṇa, the
native may be pushed to take up the Varṇa indicated by the lord of the said
Bhāvas (Lagneśa or Lābheśa).
DISPOSITION OF THE VAR ṆADA LAGNEŚA:
ACCORDING TO PT RATH (JAIMINISŪTRA), IF VARṆADA
LAGNEŚA OCCUPIES A KENDRA OR TRIKOṆA FROM THE
JANMALAGNA, IT DENOTES GOOD THINGS FOR THE
SOURCES OF INCOME SOURCES. IT INDICATES THAT
INCOME IS FROM SOCIALLY ACCEPTABLE SOURCES.

16.1.3.3.6
YOGAS CONCERNING VARṆADA LAGNA

16.1.3.3.6.1
DEMONICAL NATURE

Text 4.1.33.
When the Varṇada Lagna is in the twelfth house, the native is
demonical and gains by the loss of others.

When the Varṇada Lagna occupies the Vyāyabhāva from the

Janmalagna, such people have strong demonic, i.e., strong criminal
tendencies. They gain by causing miseries to others, by dominating and
destroying others. Their level of selfishness knows no boundaries.
Such yoga can be found in the Kuṇḍalīs of anti-social people who
live by stealing, murdering, and other antisocial activities.
In my humble opinion, one must look for other afflictions to the
Lagneśa, Candra and even the Varṇada Lagna that reinforce such
indications. Also, suppose the Lagneśa and the Sattva Grahas are
extraordinarily strong in a Kuṇḍalī, particularly in the Kendras. In that
case, the person may not be a criminal, even though such yogas may be
present from the Varṇada Lagna. The horoscope must be studied in
totality, and other factors should always be considered before concluding.

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ILLUSTRATION 1
This is the Kuṇḍalī of Śrī Stéphane Krauth, born on 2 January
1978 at 11:20, in Mulhouse, France, 47n45, 7e20, at MET h1e. He is a
French criminal convicted of the rape, murder, and incineration of 16-year-
old schoolgirl Karine Schaaff on 22 July 2001 in Bitche.

His Varṇada Lagna is in 21°8’ Makara Rāśi, in the 9th house of

Dharma, and the lord of Varṇada Lagna Śani is Vakrī occupying the
Lagna. The 12th lord from Lagna, Maṅgala, is aspecting the Varṇada Lagna
with Rāśidṛṣṭi and is having mutual aspect with Varṇada Lagneśa Śani,
who is occupying the Lagna. This indicates a strong connection between
the Vyāyabhāva from the Janmalagna and the Varṇada Lagna.

ILLUSTRATION 2
This is the Kuṇḍalī of Śrī André Soudy, born on 23 February 1892
at 06:00, in Beaugency, France, 47n47, 1e38, LST. He is a French criminal,
a gang member sentenced to death and executed.

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The Varṇada Lagna is in 15° 29’ Tulā Rāśi in the 10th house, with
its lord Śukra conjoined with the Vyāyeśa in the Sahajabhāva from
Janmalagna. Furthermore, the Varṇada Lagna is occupied by Ketu, which
can also indicate inherent unhappiness and discontentment that pushed
him towards the world of crime.

16.1.3.3.6.2
MANY BEAUTIFUL WOMEN

Jaiminisūtra 4.1.34.
If the Varṇada Lagna is in the second house (from Lagna or
Sūrya) and has the conjunction of many Krūras, the native has
many beautiful women.

While the presence of Varṇada Lagna in the 12th house from the
Candra, Lagna, or Sūrya indicates one with demonical tendencies, the
reverse is true when the Varṇada Lagna is in the 2nd from the mentioned
places. This means that the qualities of Sūrya, i.e. the kingly
characteristics are strong. This gives a Rājayoga. A King has several
queens, mainly because he can afford it, as a strong libido, and he desires
to have several children from the queens (Rājaputra or Rajput).
Even though this indication may be present in a Kuṇḍalī, it needs
to be seen through the lens of the local law and acceptable social norms.
Even though the rich, powerful, influential, and royal used to have more
than one wife in ancient times, it is not possible in modern times, at least
among the Hindus and other societies. However, sometimes, this can result

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in having more than one concubine or extramarital affairs, provided other

indications support this.

16.1.3.3.6.3
HAPPINESS VS MISERY

After studying the results of the Varṇada Lagna in the 2nd from the
Lagna, let us study the presence of Varṇada Lagna in other Bhāvas.
Maharṣi Jaimini states that Varṇada Lagna in the 3rd house makes one
happy one contented.

Jaiminisūtra 4.1.35.
If the Varṇada Lagna is in the third house (from the Lagna /
Sūrya), the native is happy and contented.

This is mainly because the 3rd/11th relationship of the Lagna and

the Varṇada Lagna indicates a friendly relationship between the two. The
Varṇada Lagna in the 12th manifests the results of Śani, in the 2nd, that of
Sūrya, and in the 3rd, that of Guru, Śukra and Budha, the Saumyas. In the
Naisargika Kuṇḍalī, the 2nd is owned by Śukra, and 3rd by Budha, whose
results seem to manifest here. 2nd shows many beautiful women that are
indicated by the 2nd lord Śukra.
The 3rd shows happiness and contentment, as indicated by Budha.
If so, why is the 12th of demonical qualities, and the native rejoices because
of the loss of others? That is mainly indicated by the Mīna Rāśi, where
Budha, the lord of money, becomes Nīca, and Śukra, the lord of luxuries,
becomes Ucca. This means that the native rejoices (Śukra) due to the losses
of others (Budha’s Nīcatva).

Jaiminisūtra 4.1.36.
If all the six Grahas (from Sūrya to Śukra) have yutidṛṣṭi with
the Varṇada Lagna, the native is incredibly happy.

Jaiminisūtra 4.1.37.
If Śani, Rāhu or Ketu, especially in Ojarāśis, has yutidṛṣṭi with
Varṇada Lagna, the native is unhappy and discontented.

When the 6 Grahas, from Sūrya to Śukra, have yutidṛṣṭi on the

Varṇada Lagna, the native is immensely happy. Here, there Navagrahas
are grouped into two groups, the first including Sūrya to Śukra and the
2nd, Śani to Ketu, in the natural order of the Navagrahas. From the next
śloka, it is clear that the Yugmarāśis, and Grahas, Sūrya to Śukra indicate
happiness. On the other hand, the remaining, i.e., the Śani to Ketu and
Ojarāśis, indicate unhappiness and discontentment. Refer to next śloka,
4.1.37.

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Jaiminisūtra 4.1.38.
If these Grahas (Śani, Rāhu or Ketu) are in the twelfth, eighth
or ninth houses from Varṇada Lagna, the native is happy like
the solar Gods Mitra and Varuṇa.

If the Grahas, Śani, Rāhu or Ketu are in the 12th/ 8th/ 9th from the
Varṇada Lagna makes one as happy as the Ādityas, Mitra and Varuṇa.
The basis for this śloka is unclear. Normally, Krūras n the mentioned
Bhāvas, viz., 12th/8th/9th, cause excruciating pain, suffering, and fall of
fortune.
However, the situation seems to be reversed from the Varṇada
Lagna. Even Pt Sanjay Rath states in his translation of Jaiminisūtras that,
“why these Krūras in the ninth will make them happy as these could afflict
the father’s longevity. Perhaps our reading should be Krūras in strength
in the 8th/ 12th”.

16.1.3.3.6.4
EMANCIPATION

Jaiminisūtra 4.1.39.
If these Krūras (Śani, Rāhu or Ketu) are in the third house, the
native has emancipation.

According to Maharṣi Jaimini, the 3rd from Varṇada Lagna having

Grahas, Śani to Rāhu indicate that the native attains emancipation or
Mokṣa. 12th is the house of liberation; therefore, it is not clear why must
the Krūras in the 3rd give emancipation. Normally, it is known that Krūras
in the 3rd and 6th (from Āruṛha Lagna) grants material success by making
the native overcome enemies and obstacles. In this regard, Pt Sanjay Rath
states, “Krūras in the third from Varṇada Lagna deny enemies is money
matters.”
Perhaps, this could mean emancipation from enemies from
financial matters. Perhaps, this can also mean Mokṣa, but that needs to be
tested. In the Kuṇḍalī of Mahatma Gandhi, Varṇada Lagna is in the
Vṛṣabha Rāśi, and Rāhu is in the 3rd from there. However, in the Kuṇḍalī
of Śrī Rāmakṛṣṇa Paramahaṁsa, 3rd from this Lagna has Ucca Śukra.
Even in the Kuṇḍalī of Svāmi Vivekānanda, the 3rd from this Lagna, has
Rāhu.

16.1.3.3.6.5
CHILDISHNESS

Jaiminisūtra 4.1.40.
If a Saumya is in the seventh house, the native is always
childish.

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Maharṣi Jaimini states that Saumyas in the 7th from the Varṇada
Lagna make one childish, i.e., the person is innocent and bereft of guile. 7th
is the house of cleanliness of the heart because it is the Bhāvāt Bhāvam of
the 4th house of the heart. This makes sense why Saumyas in the 7th from
the Varṇada Lagna must grant one innocence and a childlike
characteristic. This must be an important condition for having a clean
heart.

16.1 .3 . 4
J U DG EM EN T O F P R Ā Ṇ A PA D A LA GN A

Prāṇapada relates to the Prāṇa Vāyu, which gives us vitality;

hence, it is an important point of reference for the determination of the
Janmalagna denoting birth. A day has 60 Ghaṭis or 3600 Vighaṭis. Maharṣi
Parāśara suggests dividing the Vighaṭis by 15 for the determination of the
Prāṇapada Lagna.
The duration of a Bhāva Lagna is 5 Ghaṭis or 300 Vighaṭis, while
the duration of the Prāṇapada is 15 Vighaṭis. This implies that the
Prāṇapada moves with a speed that is 20 times faster than the Bhāva
Lagna. This makes it an extremely sensitive point that changes
approximately every 6 minutes.
Unlike the Bhāva, Horā and Ghaṭilagna, that start from the
position of Sūrya, the Prāṇapada always starts from a Cara Rāśi falling in
a Trikoṇa from Sūrya. The starting of count from a Cara Rāśi is also used
in divisional charts such as Navāñśa. Therefore, if Sūrya occupies a Cara
Rāśi, count the position from the Rāśi itself. If Sūrya occupies a Sthira
Rāśi, then count from the 9th from it, and if Sūrya occupies a Ubhaya Rāśi,
then count from the 5th from it.
Maharṣi Parāśara states in Bṛhatparāśara 3.74 that the birth is
considered auspicious if Prāṇapada falls in the 2nd, 5th, 9th, 4th, 10th, or
11th from the natal Lagna. In other Bhāvas, Prāṇapada indicates an
inauspicious birth. Among them, 2nd, 5th, 9th, 10th, and 11th are
governed by Guru, while Candra governs 4th.
This indicates Guru’s and Candra’s predominance in the results of
Prāṇapada Lagna. Prāṇa is the life force, and Guru being the Jīva, is the
Kāraka for life-force. Candra is the mother and the mind and supports the
life force by exalting Guru. Some dictums concerning the Prāṇapada are
given below:
16.1.3.4.1
PRĀṆAPADA IN BHĀVAS

Maharṣi Parāśara provides detailed results placement of the

Prāṇapada in different Bhāvas. In these results, we notice that Prāṇapada
enhances the strength of the Kāraka of the Bhāva under consideration.

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The Kāraka for the Dusthāna is Śani, and Prāṇapada in these Bhāvas
(6/8/12) strengthens the characteristics of Śani concerning the Bhāva,
causing suffering and manifesting negative results concerning the Bhāva
Kārakatvas. The Kāraka for Lagna is Sūrya, whose Krūra nature is
accentuated by Prāṇapada in the Lagna, causing weakness, dull-
wittedness etc.

In summary, the Prāṇapada Lagna behaves like an amplifier

that accentuates the Śubha and Krūra nature of the Bhāva
Kārakas.

The results are excellent for Bhāvas 2, 5, 9, 10 and 11, of which

Guru is the Kāraka, negative in 6, 8 and 12, of which Śani is the
Kāraka and negative for Lagna and Sahaja, of which Sūrya
and Maṅgala are the Kāraka. In the Saptamabhāva, of which
Śukra is the Kāraka, his Kārakatvas, such as libido, are greatly
accentuated.

Besides, after we have ascertained whether the results are positive

or negative, we also apply that to the Naisargika Bhāvādhipatis, such as
Maṅgala for Lagna, Śukra for Dhana etc. Since we already know that the
results are negative in 1/8, 3/6 etc., we can also say that the negative
results would pertain to Maṅgala for 1/8 and Budha for 3/6.
In 9/12, of which Guru is the naisargika Bhāvādhipati, the results
will be that of a positive Guru in the Dharma Bhāva and a negative Guru
in the Vyāyabhāva. The results are positive in Dharma Bhāva because the
Kāraka is Guru. In contrast, they are negative in the Vyāyabhāva because
the Kāraka is Śani. Therefore, one can arrive at the results of Prāṇapada’s
Rāśi placement by suitably blending the results of the Bhāva Kārakas and
the Naisargika Bhāvādhipatis.
According to Maharṣi Parāśara, when Prāṇapada is in the Lagna
Bhāva, the native is “weak, sickly, dumb, dull-witted, lunatic, defective-
limb, miserable, emaciated”. Why is this so? This is because the negative
results of Bhāvakāraka Sūrya and Naisargika Bhāvādhipati Maṅgala are
felt. The negative results of Sūrya indicate low vitality (sickness), low
intellect, lunacy, misery etc.
In contrast, the negative indications of Maṅgala are physical
weakness, defects in the limb and an emaciated body. In Dhanabhāva, the
results are “blessed with abundant grains, wealth, attendants, and
children, highly fortunate”. This is because the positive results of
Bhāvakāraka Guru and Naisargika Bhāvādhipati Śukra are felt. The
positive indications of Guru concerning the Dhanabhāva are good food and
grains, wealth, children, good luck, and fortune, while that of Śukra are
comforts and support from many attendants. Similarly, the results of
Prāṇapada in different Bhāvas must be deciphered.

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Table 13

Naisargika Overall
# Bhāva Results Bhāvakāraka
Bhāveśa Quality
Weak, sickly, dumb,
Lagna dull-witted, lunatic,
1 Sūrya Maṅgala Negative
Bhāva defective-limb,
miserable, emaciated.
Blessed with abundant
grains, wealth,
Dhana
2 attendants, and Guru Śukra Positive
Bhāva
children, highly
fortunate.
Injurious,
mischievous, proud,
Sahaja hard-hearted, cruel,
3 Maṅgala Budha Negative
Bhāva dirty (unkempt),
lacking respect for
elders.
Happy, friendly,
Sukha attached to females, Budha, Śukra,
4 Candra Positive
Bhāva respect for elders, soft- Candra
natured, truthful.
Happy, noble deeds,
Suta
5 affectionate, kind, Guru Sūrya Positive
Bhāva
compassionate.
Subdued by relatives
and enemies, sharp
Śatru intellect, weak
6 Śani, Maṅgala Budha Negative
Bhāva digestion, wicked,
sickly, affluent, short-
lived.
Green-eye, ever
libidinous and lustful,
Dārā
7 fierce appearance, not Śukra Śukra Negative
Bhāva
worthy of respect, ill-
placed.
Afflicted by diseases,
troubled; misery
Randhra
8 because of the King, Śani Maṅgala Negative
Bhāva
relatives, servants,
and sons.
Blessed with sons,
great wealth, highly
Dharma fortunate, charming,
9 Guru Guru Positive
Bhāva service minded, bereft
of guile, exceptionally
talented.
Heroic, gallant,
Karma intelligent, talented, Sūrya, Budha,
10 Śani Positive
Bhāva expert in executing Guru, Śani
royal orders

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Naisargika Overall
# Bhāva Results Bhāvakāraka
Bhāveśa Quality
(bureaucrat), devoted
to gods.
Famous, virtuous,
Lābha learned, wealthy, fair-
11 Guru Śani Positive
Bhāva complexioned,
attached to mother.
Mean-minded, wicked,
defective-limbed, hate
Vyāya Brāhmaṇas and
12 Śani Guru Negative
Bhāva relatives, suffer from
eye diseases, could be
one-eyed.

16.1.3.4.2
PRĀṆAPADA IN RĀŚIS

While Maharṣi Parāśara gives us the results of Prāṇapada’s

placement in different Bhāvas, Maharṣi Jaiminī gives the results of Rāśi
placement in Jaiminisūtra ślokas 4.1.41-47. The results are, however, only
given for a few Rāśis which need to be suitably adapted for all the other
Rāśis. Some scholars interpret these to be the results of Bhāvas, which is
untenable because the results are significantly divergent compared to
Maharṣi Parāśara.
For instance, in the Lagna Bhāva, Maharṣi Parāśara says that the
native is a dimwit and physically weak, while Maharṣi Jaiminī says the
person is strong and full of wisdom. Similarly, for Sukhabhāva, the results
are all positive as per Maharṣi Parāśara, while as per Maharṣi Jaiminī, the
results are negative. In Jaiminisūtra śloka 4.1.41, the word ‘Panou’ is
interpreted as first Rāśi instead of first Bhāva; thus, it means Meṣa Rāśi.
The following ślokas are similarly treated, and instead of the Bhāvas, the
Rāśis are taken.
One problem with the ślokas given by Maharṣi Jaiminī is that he
has not spelt out the results of the Prāṇapada in all the Rāśis. Out of the
12 Rāśis, he has given the results of only 6 Rāśis. What can we infer from
this? This could be because (1) The results are insignificant for the
remaining Rāśis, hence, not worth mentioning, (2) The results can be
suitably extended to the remaining Rāśis, or (3) The results are
deliberately hidden and left to the Jyotiṣīs hailing from some secretive
traditions to decipher and pass them in their lineage.
In my opinion, it is the last option that is true, i.e., the knowledge
is deliberately kept secret, which is in line with many other areas in
Jyotiṣa, which are predominantly the areas that are powerful and liable to
be misused. Additionally, I think the results mentioned are merely the tip
of an iceberg, and there is more to it.

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Here is what I think about the placement of Prāṇapada in different

Rāśis! Prāṇapada deals with the transmission of the Prāṇa through a
system, which in our case, is our body. Like our heartbeat or pulses, it beats
in our system in a rhythmic motion, with a certain wavelength and
frequency, indicating the spreading (expansion) of the Prāṇavāyu into the
system and then withdrawing it back (contraction). This represents the
lifeforce and the heartbeat of the universe, which is prevalent everywhere
and moves in a rhythmic motion.
In my opinion, the movement of the Prāṇa indicates the duality of
nature, Prakṛti – Puruṣa, Yin – Yang, Kinetic – Potential, Expansion –
Contraction, Manifestation – Non-manifestation etc. The results of
Prāṇapada’s Rāśi placement are impacted by two things (1) The lord of the
Rāśi and (2) The Oja and Yugma nature of the Rāśi. While the Rāśi-lord
impacts the frequency of Prāṇapada, the Oja and Yugma nature indicate
whether the results of Prāṇapada are Masculine (strength, drive, passion,
action etc.) or Feminine (beauty, harmony etc.).
When the frequency of Prāṇapada is high, the lifeforce is spent fast,
causing fickle-mindedness and reduced longevity. On the other hand, when
the frequency is low, the lifeforce is spent slowly and steadily, giving
calmness to the mind and increased longevity. Depending on the speed,
the Grahas can be arranged in this manner, Candra, Budha, Śukra,
Sūrya, Maṅgala, Guru and Śani. The longevity granted by the
Prāṇapada increases in this order, i.e., low longevity in the Rāśis of Candra
and Budha, moderate in the Rāśis of Śukra, Sūrya and Maṅgala and longer
in the Rāśi of Guru and Śani.
We notice that Maharṣi Jaiminī gives us the results of the Rāśis
ruled by all the Grahas except Śukra. We can apply these principles to the
other Rāśis of the Graha. Only in the case of Śukra Rāśis should we reflect
more to decipher the results. An assessment of the results is given below
based on the characteristics of the Rāśi and its relationships with various
Grahas. The Chāyāgrahas Rāhu and Ketu are excluded from this analysis.
Table 14

# Rāśi Results Notes

• It is the masculine (Oja) Rāśi of Maṅgala,
Uccakṣetra of Sūrya and Nīcakṣetra of Śani.
• It is the Mitrakṣetra for Guru and Candra. It
Meṣa Strength, is a Cara Rāśi indicative strong life force.
1
Rāśi wisdom. • Prāṇapada manifests the positive qualities of
Maṅgala, Sūrya, Guru and Candra.
• The longevity granted is higher-moderate
owing to the middling speed of Maṅgala.
• It is the feminine (Yugma) Rāśi of Śukra,
Vṛṣabha Uccakṣetra of Candra and Nīcakṣetra of none.
2 Not available.
Rāśi
• It is the Mitrakṣetra for Budha and Śani.

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# Rāśi Results Notes

• It is a Sthira Rāśi indicating low lifeforce.
• Prāṇapada manifests mixed qualities here,
positive for Candra and Śukra, negative for
Budha and Śani.
• Prāṇapada in this Rāśi can give good food and
nourishment but could be negative for general
comforts.
• The longevity granted is moderately-low
owing to the high speed of Śukra.
• It is the masculine (Oja) Rāśi of Budha, which
is Ucca or Nīcakṣetra of none.
• It is the Mitrakṣetra of Śukra and Śani.
• It is a Ubhaya Rāśi, which indicates moderate
Mithuna lifeforce.
3 Not available.
Rāśi • Here, Prāṇapada should manifest the positive
qualities of Budha, Śani and Śukra, indicating
scholarship, beauty, and perseverance.
• The longevity granted is lower owing to the
high speed of Budha.
• It is the feminine (Yugma) Rāśi owned by
Candra, which is the Uccakṣetra of Guru and
Nīcakṣetra for Maṅgala.
• It is a Mitrakṣetra for Sūrya and Samakṣetra
for the remaining Grahas.
• Because the lord is a fast-moving Graha, the
Karka Poor
4 longevity granted to this Rāśi is poor.
Rāśi longevity.
• Besides, the results are favourable, as this is a
Śubharāśi, and good results concerning
Candra (fertile imagination) and Guru
(wisdom, devotion) are bestowed.
• Because of Maṅgala’s Nīcakṣetra, this Rāśi
indicates non-violence and peace.
• It is a masculine (Oja) Rāśi owned by Sūrya.
This is Ucca or Nīca kṣetra of no one.
• Sūrya is a Mitra of Candra, Maṅgala, and
Guru, indicating that the characteristics of
these Grahas manifest in this Rāśi.
Siṅha Repulsive • This is a Sthirarāśi, indicating poor longevity.
5
Rāśi appearance. The repulsive appearance is because of the
exaggeration of the qualities of Sūrya and
Maṅgala.
• Sūrya denotes a lion, and Maṅgala, a fierce
beast, both indicating an appearance which is
fierce and repulsive.
• It is the feminine (Yugma) Rāśi of Budha.
This is the Uccakṣetra of Budha and
Kanyā Rosy Nīcakṣetra of Śukra.
6
Rāśi complexion.
• This is considered a gentle and soft Rāśi, like
a young girl.

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# Rāśi Results Notes

• The Rosy complexion is due to the complexion
of a fair complexioned infant or young child,
who has such complexion.
• The longevity granted by this Rāśi is
moderate or poor because the Rāśi is a
Ubhayarāśi and is owned by a fast-moving
Graha, Budha.
• This Rāśi manifests the good qualities of
Budha, viz., innocence, intellect and curiosity,
and an eternal thirst for learning a newer
form of knowledge.
• It is the masculine (Oja) Rāśi of Śukra.
• This is the Uccakṣetra of Śani and Nīcakṣetra
of Sūrya.
• This is considered a busy Rāśi, where several
transactions occur- like a market.
Tulā • This is a Cararāśi, indicating that the
7 Not available.
Rāśi longevity is long, also because it is the
Uccakṣetra for Āyuṣkāraka Śani.
• Prāṇapada in this Rāśi should grant one a
profound knowledge of the Śāstras (Śukra),
make one a healer (Śani + Śukra), and the
knowledge of trade and commerce (Tulā).
• It is the feminine (Yugma) Rāśi of Maṅgala.
This is the Nīcakṣetra of Candra and
Uccakṣetra of no one.
• It is a Sthirarāśi, indicating poor longevity.
• Due to Nīcatva of Candra, the longevity must
Vṛścika be low because Candra is the sustainer of life
8 Not available.
Rāśi and the Kāraka for health and mind.
• Prāṇapada in this Rāśi manifests the
malicious qualities of Maṅgala, which is
hidden, secretive and conspiring.
• One with strong qualities of this Rāśi attacks
from the back and in the dark, like scorpions.
• It is the masculine (Oja) Rāśi of Guru. This is
the Ucca or Nīca kṣetra of no one.
• This is a highly positive Rāśi, as this the Rāśi
of Dharma. This Rāśi upholds the righteous
principles of the world through wisdom or
sword. That is why this Rāśi has a mixture of
Dhanu Self-respect, humanly and beastly qualities.
9
Rāśi honour.
• Prāṇapada in this Rāśi indicates self-respect
and honour, mainly because of Guru and the
Rāśi qualities.
• The longevity granted by this Rāśi is more
than average because the Rāśi is Ubhaya
(moderate) and lorded by Guru (long).
Makara
10 Not available. • It is the feminine (Yugma) Rāśi of Śani.
Rāśi

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# Rāśi Results Notes

• This is the Uccakṣetra of Maṅgala and
Nīcakṣetra of Guru.
• Because of Uccatva of Maṅgala, this Rāśi
examples his qualities, i.e., battle, conflict,
and violence.
• This is denoted by the Rāśi symbol, a
crocodile, and is often depicted as a beast with
the bottom of a crocodile and the head of a
deer. The deer shows the fidgety quality of
Maṅgala.
• The longevity granted by this Rāśi is long
because it is a Cararāśi and is owned by Śani,
the slowest among the Grahas.
• Kumbha is the masculine (Oja) Rāśi of Śani.
• The Rāśi is co-owned by Rāhu as per Maharṣi
Parāśara and Maharṣi Jaimini. This is the
Ucca or Nīca kṣetra of no one. However, as per
Ācārya Varāhamihira, Guru in this Rāśi
behaves as if he is Ucca, mainly because it is
the Rāśi of profound knowledge, symbolized
Amicable by a pitcher (Kumbha).
disposition, • It is because of the qualities of Guru,
charming Prāṇapada in this Rāśi indicates an amicable
Kumbha
11 manners. disposition and charming manner.
Rāśi
Affliction =
deceit, • However, if the Rāśi is afflicted, the qualities
insincerity. of Śani and Rāhu come out, indicating deceit
and insincerity.
• If Prāṇapada in this Rāśi is subjected to
Śubhayutidṛṣṭi, the best qualities of Guru
overflow as water flows from a pitcher.
• The longevity granted by this Rāśi is
moderate because the Rāśi is Sthira (short)
and owned by Śani (long).
• Mīna is the feminine (Yugma) Rāśi of Guru.
The Rāśi is the Uccakṣetra of Śukra and
Nīcakṣetra of Budha.
• This shows that the positive qualities of Śukra
manifest here, viz., beauty, love for art forms,
fondness for the company of women,
courtship, romance, and strategy to win
battles.
Mīna • This is also the Rāśi of liberation because it is
12 Not available.
Rāśi the Naisargika Vyāyabhāva. Prāṇapada in
this Rāśi can also indicate one who has
overcome the material bondage and is moving
on the path to Mokṣa.
• The qualities of Guru and Śukra indicate
wisdom, spiritual knowledge, and a penchant
for preaching to others.
• The longevity granted by this Rāśi is above
average, like Dhanu, as this is a Ubhayarāśi

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# Rāśi Results Notes

(moderate) and is owned by Guru (long), a
slow Graha.

16.1.3.4.3
PRĀṆAPADA YOGAS

There are few other yogas concerning the Prāṇapada that Maharṣi
Jaiminī advises in ślokas 4.1.48-56 of Jaiminisūtra. Since Prāṇapada is a
fast-moving Lagna, these yogas can be useful in finetuning the birth time.

16.1.3.4.3.1
3RD FROM PRĀṆAPADA

The 3rd house from Prāṇapada indicates who we will be attached

to. This is because 3rd Bhāva in the Naisargika Kuṇḍalī is governed by
Budha, indicating communication and friendship, and is the Uccakṣetra of
Rāhu, indicating attachment. When Saumya occupies the 3rd Bhāva (Rāśi)
from the Prāṇapada Lagna, the native is upward looking (Urdhvamukha),
focused on achievement and success in life and looks forward to the
guidance from the father (Father = Sūrya = Dharma, life’s path etc.).
When Krūras occupy the 3rd Bhāva, the person is downward-
looking (Adhomukha), focussed on security from falling in life and looks
forward to the protection from the Mother (Mother = Candra = Sukha,
protection, compassion, comforts etc.). When both Śubha and Krūras
occupy the Sahajabhāva from Prāṇapada, the native is forward or sideward
looking, indicating attachment with people of the same generation such as
siblings, cousins, or friends. When Saumyas in the 3rd house are dṛṣṭied by
Krūras or vice-versa, the attachment is for no one specific.
Table 15
# Yoga Result
Only Saumyas in the 3rd from
1 Attachment with father.
Prāṇapada
Only Krūra in the 3rd from
2 Attachment attached to mother.
Prāṇapada:
Both Śubha and Krūras in 3rd from
3 Attachment with siblings.
Prāṇapada
Saumyas in the 3rd from Prāṇapada,
4 Not attached to parents or siblings.
dṛṣṭied by Krūras

16.1.3.4.3.2
5TH FROM PRĀṆAPADA

Jaiminisūtra 4.1.52.
Sorrow is seen from the 5th of the Prāṇapada.

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5th is the house of Mantra, which strongly impacts mental balance.

Hence, happiness or sorrow, optimism or pessimism is seen from the 5th of
Prāṇapada. If Krūras occupy this Bhāva, the native can experience a
disturbed mind or sorrow. The Kāraka for sorrow is Śani, while that of
mental disturbance is Sūrya, Maṅgala and Ketu.
The placement of Maṅgala, Ketu or Sūrya can indicate a disturbed
or agitated mind, which is particularly adverse when the Grahas occupy
their Nīca or Śatru Rāśi. On the other hand, Śani in this Bhāva can
indicate melancholy, indifference, and pessimism. Saumyas in this Bhāva
counter sorrow and give hope, optimism, and happiness.
Guru is the kāraka for happiness, Śukra comforts and relaxation,
Budha freedom from negative emotions (fun, frolic, and humour) and
Candra hope. When these Saumyas occupy the 5H from Prāṇapada,
depending on their Kārakatvas, they indicate various kinds of happiness
and positive emotions. Suppose the Krūras are dṛṣṭied by Saumyas in this
Bhāva; the native attains happiness after an initial bout of sorrow,
hopelessness, and pessimism.
The sources and circumstances that bring happiness and hope can
be seen from Kārakatvas governed by the aspecting Saumyas. For
instance, if Guru is aspecting, the native may attain true happiness after
meeting his Guru (preceptor), Candra – in the company of his mother,
Budha – with friends, Śukra – after marriage, in the company of women
etc.

16.1.3.4.3.3
SPECIAL SIGNIFICANCE OF CANDRA-RĀHU YUTI

Candra-Rāhu yuti in the Mantrabhāva from the Prāṇapada Lagna

indicates great sorrow. The same yuti in the Mantra or Dharma Bhāva
from the Lagna (Udaya or Ātmakāraka) indicate destruction and
disruption of the established world order. One with this yoga causes
revolution and great upheaval.
Candra represents the society and the established societal norms.
At the same time, Rāhu indicates the predisposition to go against the
established norms (rebellion) as he is always retrograde (Vakrī) and is
hostile towards Sūrya (Sūrya denotes the current world order that the
ruler establishes).

Jaiminisūtra 4.1.53.
When Candra and Rāhu have yutidṛṣṭi on the 5th from
Prāṇapada, sorrow is sure to happen.

Candra-Rāhu yuti is highly diabolical in the Mantrabhāva from

Prāṇapada, as it indicates a great conflict or disaster as the cause of sorrow
or miseries. When a Krūra joins Candra in the 5H, the yoga is certain, as

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Candra’s conjunction with a yoga offers certainty. Candra, the Kāraka for
Manas and Prakṛti, endorses the indications he associates with.

Jaiminisūtra 4.1.54.
If these Candra and Rāhu conjoin or aspect the Koṇa (5, 9) from
Sva, the native assumes the nature of destroyer of all creation
(Kalarūpa).

The term Sva can be interpreted as “Lagna” or the “Ātmakāraka”,

indicating that when the Candra-Rāhu yuti occurs in the Mantrabhāva
from the Lagna or the Ātmakāraka (Kāraka Lagna), the native becomes a
destroyer of the creation. This can be treated as someone who is a
revolutionary or breaks the established norms to eventually pave the way
for a new order.
As per Pt Sanjay Rath (ref: Jaiminīsūtra), this yoga is called Śakti
Yoga. Could it be possible that this yoga should be seen from the
Prāṇapada Lagna instead of the Udaya or Kāraka Lagna? I think it could
be possible, and we should keep our minds open.

Jaiminisūtra 4.1.55.
When Karka Rāśi dṛṣṭies the Candra-Rāhu yuti, then the evil is
contained.

Karka is owned by Candra and is the Ucca Rāśi of Guru, indicating

restoration of order and peace. When the Candra-Rāhu yoga is dṛṣṭied by
Karka Rāśi, then evil indicated by the yoga is nullified. Karka Rāśi can
aspect the yoga through Rāśidṛṣṭi.

16.1.3.4.3.4
LONG-LIFE FROM GURU

Guru indicates divine blessings in our Kuṇḍalī. It grants protection

from dangers and mishaps and prolongs life. It is said that when Guru
occupies a Kendra in dignity, it has the power to nullify many Ariṣṭas.
Given here is an important principle where Guru grants long life based on
its placement or aspect on certain Bhāvas counted from the Prāṇapada
Lagna.

Jaiminisūtra 4.1.56.
Guru aspecting the 2nd, 11th, or 4th houses (from Lagna or
Ātmakāraka), gives good longevity of hundred years.

The three Bhāvas have primary Argalā on the Lagna; Guru’s dṛṣṭi
on these Bhāvas can bestow long life. It is, however, not mentioned from
which Lagna these houses are to be seen. If we extend the previous
principle, the houses should be seen from the Lagna or the Ātmakāraka.

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However, I believe these should be seen from the Prāṇapada

Lagna. So, Guru aspecting the 2nd, 11th, or 4th house from the Prāṇapada
Lagna can indicate long life. How about Guru occupying these Bhāvas? In
my opinion, Guru occupying these Bhāvas from Prāṇapada can also grant
long life.

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16.2
CANDRALAGNA

J
udgement of Grahas occupying various Bhāvas from the Janma Rāśi
in Candrakuṇḍalī holds significant importance. Although the Bhāvas
are judged about the Candralagna, very much like the Janmalagna,
there is some special significance attached to the Bhāva placement from
Candra. These can be treated as different kinds of Candra Yogas compared
to the Gajakesari, Adhi, Anaphā, Sunaphā, Sakata yogas etc.
While in the mentioned yogas, only certain Bhāvas from Candra
such as Kendra, Dhana, Vyāya etc. are judged, in Candrakuṇḍalī, all the
Bhāvas are held important. Classical texts such as Mānasāgarī, Gauri
Jātaka etc. give elaborate results of the placement of the Grahas from
Candralagna, which are different from the Bhāvaphalas reckoned from the
Udayalagna.
While some of the themes of Graha Bhāvaphalas from the
Udayalagna are retained, this requires separate studies. Before we delve
deeper, let us see the overview of the results that arise from various classes
of Bhāvas such as Kendra, Trikoṇa etc.
Before we advance on the subject, given below are some significant
ślokas from Mānasāgarī regarding the importance of Candralagna and
where it fits in the overall scheme of things.
1. देहो लग्नं वगगिट्रोङ्गकानि प्राणश्चतरो घािवोऽतये ग्रहेतराः । प्राणे िष्टे देहधात्वङ्गिाशो
यस्मात्तस्माचतरवीयग प्रधािम् ॥ Lagna is the part of the body of
Ṣoḍaśavarga. Candra is the Prāṇa, while the rest of the Grahas are
the Dhātu of the body. Once the life is gone, the body is destroyed.
Consequently, the strength of Candra is the supreme factor in fixing
the good and the bad results.
2. सूयग आत्मा िम चतरस्िदात्मा जीवयोगवाि् । लग्नांशाद् द्वादशांशाद्वा ग्रहाणां
फलमाददशेि् ॥ Sūrya is the Ātmā and Candra is the Manas, through
which the soul conjoins the body. Accordingly, the Śubha and the
Aśubha effects of the Grahas are discerned through the Lagna of the
divisional charts viz, Navāñśa, Dvādaśāñśa etc.
3. चतरः सवगि बीजा ो लग्नञ्च कु सुमप्र म् । फलेि सदृशोंऽशश्च ावः स्वािु रसः स्मृि ॥ In
Śubha and Aśubha “Tree” of the native, Candra is in the form of
seed, the Lagna, of flower, the Añśas, of fruits and the Bhāvas, in the
form of taste of juice of the fruits.

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16.2.1
THE BHĀVA GROUPS

B
efore delving into the details of the result of Grahas in individual
Bhāvas, we should have a thorough understanding of the
characteristics of the Bhāva groups. The Śāstras group the Bhāvas
into Kendras, Koṇas, Triṣaḍāyas etc. since they share some common
characteristics. Even though the characteristics of the individual Bhāvas
are unique, their commonality allows us to treat them similarly.
For instance, there are many similarities between the two Koṇas
5th and 9th, such as both are places of blessings and reward. Still, they
stand for different things. Similarly, all Kendras are places of strength and
activity, but each Kendra stands for different things. Let us review and
understand these Bhāva groups first before embarking on the details of
individual Bhāvas.

16. 2. 1.1
KEN D RA ( 1 , 4 , 7 , 1 0 )

Kendras are the foundation of any Kuṇḍalī. They support the

Kuṇḍalī and protect it from various Dangers (Ariṣṭas). While Kendras are
for strength, the Koṇas are for Blessings! Some specific themes of Kendras
are:
16.2.1.1.1
LAGNA (1H)

Only Guru and Rāhu give excellent results in the Lagna Bhāva.
While Guru offers various kinds of protection from miseries and financial
freedom, Rāhu gives a noble birth. The Agnitattva Grahas, Sūrya and
Maṅgala give trouble, as they do not go along well with Jalatattva Grahas.
While Sūrya causes frequent travels and makes one prone to pick up
quarrels, Maṅgala makes one ruddy complexioned and suffer from blood
disorders.
Budha and Śukra are Saumyas but are hostile towards Candra.
Hence, the results are not positive. While Budha gives various troubles
such as rudeness in speech, deprivation of a good appearance, and a good
place to live, Śukra gives danger from water or falls in life due to violence.
Śani is hostile towards Candra and causes loss of life, wealth, and kinsmen.
The results of these yogas vary, and some other perspectives can be known
from the chapter on yogas of two or more Grahas.

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16.2.1.1.2
SUKHA (4H)

Only Budha and Śani give excellent results in this Bhāva from
Candra. While Budha blesses one with happiness and gains from mother’s
side, Śani blesses one with strong direction, a goal in life and victory over
enemies (and adversities). The Agnitattva Grahas Sūrya and Maṅgala give
mostly adverse results. Sūrya makes trouble with the mother or the
mother; he makes one a mathematician, astronomer, or Jyotiṣī. Maṅgala
causes misery, poverty, and danger to the wife’s life.
The two Gurus, Guru and Śukra, are also not of much avail. Guru,
although he causes Gajakesari yoga in a Kendra from Candra, this position
is not so great! In this position, Guru causes miseries and suffering to the
mother or the native because of her, but the native can become a good
architect. Śukra, on the other hand, causes phlegmatic disorders,
weakness, and financial distress at an old age. Rāhu is extremely diabolical
here and causes much pain and suffering to both the native and the
parents.
16.2.1.1.3
SAPTAMA (7H)

The Saptamabhāva, although a Kendra, is confrontational! The

lords of the 7H from any Rāśi are always hostile. Grahas in this Bhāva
from Candra impact one’s marriage and relationship matters. In this
Bhāva, Sūrya, Guru and Śani give excellent results.
Budha also gives excellent results, but the native is subservient to
the wife (or spouse). Sūrya here gives rise to the Pūrṇimā yoga, where
Candra is radiant with light and glory. Such a position of Sūrya (from
Candra) blesses the native with a devout wife, penance, and honour from
the King (Sūrya).
Guru can make one stout and lack sexual vigour but blesses one
with long life, freedom from excessive expenditure, and leadership of his
clan. Śani, who attains Dikbala in the Saptamabhāva, makes the person
righteous, charitable, and happiness from the opposite sex.
Budha may make one miserly but blesses one with wealth and long
life. The results of Maṅgala and Śukra are not favourable here. Maṅgala
gives an ill-tempered wife; Śukra makes one devoid of goals and skills, and
one leads a meaningless life. Rāhu’s results are akin to Sukhabhāva, i.e.,
diabolical.
16.2.1.1.4
KARMA (10H)

In this Bhāvas, while Devaguru gives spiritual gains, all other

Grahas give authority, influence, wealth, and many other material
benefits. The Agnitattva Grahas who attain Dikbala in this Bhāva make
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the person highly influential and wealthy. Sūrya particularly gives great
wealth and Maṅgala great power! The Saumyas, Budha and Śukra give
great gains. While Budha makes the native akin to a King (or a King) or
leader of his clan (or family), Śukra blesses one with happiness from both
the parents and long life.
Śani makes one akin to a king and endowed with great wealth.
Rāhu’s influence is like Lagna Bhāva, where he makes one be born into a
Royal family (or influential family). Although Guru causes Gajakesari yoga
here, the benefits are purely spiritual, i.e., the native is abandoned by his
family, wife, and children. Still, he is endowed with great penance
(tapasyā).

16. 2. 1. 2
TR IK O ṆA (5 , 9 )

The Trikoṇa or the Koṇa Bhāvas are the places of blessings.

However, the results are not similar for both the Trikoṇas. While some
Grahas give excellent results in the Mantra Trikoṇa, they hardly do so in
Bhāgya Trikoṇa. Some other Grahas behave on the contrary.
16.2.1.2.1
MANTRA (5H)

Both the Agnitattva Grahas Sūrya and Maṅgala are Aśubha in the
Mantrabhāva and Śubha in the Bhāgya Bhāva. Sūrya causes miseries
because of daughters, while Maṅgala causes one to be bereft of Sons. The
Saumyas, Budha and Śukra give mixed results in this Bhāva. Budha
blesses the native with intelligence and wisdom but strong libido and filthy
speech. Śukra blesses one with daughters, but also ill-fame.
Guru gives favourable results in the Koṇa Bhāvas. In the Mantra,
he makes one unstoppable and endowed with divine light, splendorous, and
great wealth. The results of Śani are positive here, as the native is endowed
with sweet speech. Rāhu in this Bhāva causes grave danger to the native’s
life, particularly through the water.
16.2.1.2.2
BHĀGYA (9H)

The Agnitattva Grahas Sūrya and Maṅgala give excellent results

in Dharma from Candra. Sūrya makes one truthful and righteous, while
Maṅgala makes one wealthy and gives blessings of a son in old age. Budha
owing to his enmity with Candra and being an Asura Graha, in the
Dharma from Candra, gives inauspicious results. The native with such
Budha is rebellious towards his own culture and religion and is inclined
towards that of others.

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Śukra here gives many siblings and friends. Devaguru Guru gives
excellent results in the Koṇas. In this Bhāva, the native is highly righteous
and dutybound, spiritual and of exalted thoughts. Śani is not favourable
here, as the native suffers financial losses, particularly in his period and
subperiods. The results of Rāhu are like its position in Candralagna, i.e.,
birth in a noble family.

16. 2. 1. 3
TR IṢ AḌ ĀY A (3 , 6, 11 )

Krūras in these Bhāvas particularly give positive results, and the

position of these Grahas in these Bhāvas from Candra is also not an
exception. The results are predominantly positive, with some exceptions,
such as Maṅgala in the 6H and Śani in the 11H. In this respect, the results
are somewhat compared to the Udayalagna. It is said that Grahas in
dignity in Upacayas from Candra give excellent results and progress.
16.2.1.3.1
SAHAJA (3H)

The Agnitattva Grahas gives excellent results here. While Sūrya

gives purity and cleanliness, Maṅgala gives good manners and happiness.
The Saumyas Budha, Śukra and Guru also give excellent results here.
Budha gives wealth and influence, Śukra gives righteousness and gains
from foreigners, while Guru makes one endearing to women and gains from
the father. Śani gives many daughters who suffer from an early demise.
Not much is known about Rāhu’s influence.
16.2.1.3.2
ŚATRU (6H)

Sūrya gives victory over enemies and makes one a great warrior;
Maṅgala fights unrighteous but makes one suffer from diseases. All three
Saumyas give highly inauspicious results in this Bhāva. Budha makes one
a miser and timid, and Śukra makes one fear irrelevant expenses and deaf
in war. Guru causes the native to spend life in vain, lack purpose and
discipline, and suffer from financial distress. Rāhu gives excellent results
in this Bhāva, viz., Kingly status, ministership, wealth, and prosperity.
16.2.1.3.3
LĀBHA (11H)

Lābha is perhaps the best Bhāva among the Triṣaḍāyas. All

Grahas except Śani give excellent results here. Sūrya gives kingly status,
eloquence, fame, and leadership qualities. Maṅgala makes one honoured
by the King due to his talent and bravery, and he has a handsome
physique. Budha gives tremendous financial gains, and Śukra long life and

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freedom from enemies and diseases. Śani gives health issues, pains, and
unrighteousness. Rāhu gives similar results as Dhana, i.e., wealth but no
happiness.

16. 2. 1. 4
D VI RA Ṣ Ṭ A DV Ā DA S A (2 , 8 , 1 2)

Among the 3 Bhāvas, 8th and 12th are troublesome and should be
best left unoccupied. Krūras harm these Bhāvas badly, whereas the
Saumyas are milder in approach. Grahas in the Randhra give many
obstacles in life, while Vyāya causes losses to the significations governed
by the Graha. Dhana is a Śubhabhāva, and Saumyas in this Bhāva are
exceedingly benevolent.
16.2.1.4.1
DHANA (2H)

The Grahas in the Dhanabhāva from Candra cause Sunaphā

yogas. This causes all the Grahas from Candra to give excellent results,
except Śani, whose results are mixed. The Grahas in this Bhāva give
wealth concerning their naisargika Kārakatvas. Sūrya gives happiness
from servants and honour from the King (or gains from the King). Maṅgala,
the kāraka for land and agriculture (dharaṇi-putra), makes one a landlord
and successful in agriculture.
Budha, the kāraka for currency, gives excellent wealth, prosperity,
a good home, kinsmen etc. Śukra gives wealth, knowledge of the Śāstras,
and kingly status. Guru gives honour from the King, long live (Jīva),
unstoppable vigour, righteousness, and freedom from sinful activities.
Śani, the Kāraka for domesticated animals, deprive the native of the
mother’s milk and makes the child live on goat’s milk (Śani = Animals).
Rāhu gives wealth and company of influential people, but no happiness!
16.2.1.4.2
RANDHRA (8H)

Most Grahas except Budha and Śukra cause trouble in this Bhāva.
Among them, the Agni Grahas are not welcome in this Bhāva. Sūrya makes
one quarrelsome and causes ill-health. Maṅgala makes one violent, killer
of animals, a great sinner, and dishonest. Guru causes suffering from
diseases and miseries, and association with influential parents and people
is to no avail.
Budha and Śukra give excellent results here. Budha makes one
famous in an assembly of the government and influential people, and the
native is capable of subduing enemies. Śukra makes one a great warrior,
wealthy, and charitable. Śani forebodes great danger to the father. The
results of Rāhu are not quite known, but he is certainly troublesome.

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16.2.1.4.3
VYĀYA (12H)

All the Grahas except Rāhu give inauspicious results here, even
though they may cause the Anaphā yoga. The good results of the Anaphā
yoga will coexist with the adverse results caused by these placements.
Sūrya causes weakness to the eyesight but is free from anger and
excitement. Maṅgala causes a lack of happiness from the mother, and the
person causes miseries to his mother.
Budha causes miserly, and Śukra makes one spend heavily on
women and meaningless things. Guru indicates conflict within the family.
Śani gives exceedingly negative results, such as poverty and absence of
righteousness. Rāhu is the only Graha who gives excellent results in the
Vyāya from Candra. The results of Rāhu are similar to his placement in
the Śatrubhāva, viz., Kingly status, ministership, wealth, and prosperity.

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16.2.2
GRAHA BHĀVAPHALA

H
ere is a detailed assessment of the Graha placement in various
Bhāvas from Candralagna. We have seen the subtle differences in
the results compared to the Graha Bhāvaphala from the
Janmalagna. The results are primarily from Mānasāgarī, but such results
can also be seen in other classical texts. Most texts that I have come across
are almost unanimous regarding these results.
In any Kuṇḍalī analysis, one should judge the results of Bhāva
placements from both the Janmalagna as well as Candralagna to arrive at
foolproof condition. While assessing the results, one must also consider the
dignity of the Grahas in their Rāśis. A Graha in his Sva, Ucca, Mūlatrikoṇa
and Mitra Rāśi is highly capable of bestowing Śubha results. At the same
time, one in his Śatru/Nīca Rāśi is devoid of Śubha results and inclined
towards Aśubha results. The Graha Bhāvaphala from Candralagna can
also be found in classics such as Gaurijātaka.

16. 2. 2 .1
SŪ RY A IN CAN D R A KU ṆḌ AL Ī

Sūrya is a Krūra Agnitattva Graha and a Mitra of Candra. The

results given here are referenced from Mānasāgarī 1.289-300. Candra’s
position from Sūrya is mainly significant from several viewpoints. Firstly,
the Tithis are formed based on Candra’s disposition from Sūrya. Besides,
yogas such as Uttama, Madhyama and Adhama are also formed based on
Candra’s disposition in Kendra, Panaphara and Apoklima.
In a Kendra from Sūrya, Candra gives rise to Adhama, Panaphara
- Madhyama, and Apoklima – Uttama/Variṣṭha yogas. Blessings of wealth,
vehicles, fame, happiness, knowledge, intellectual, precision, modesty,
ability, learning, charity, and the person’s enjoyment are at the lowest,
mediocre, or highest, respectively, for the Adhama, Madhyama and
Uttama yogas.
16.2.2.1.1
OVERVIEW OF SŪRYA’S POSITION

16.2.2.1.1.1
SŪRYA IN THE KENDRAS

Sūrya in the Kendras from Candra gives mostly auspicious

results, more so in the Saptama and Daśama Kendra. Sūrya is known to
give travels in both Udaya and Candralagna, but in Candralagna, it makes
the person enjoy worldly pleasures. Much can be known from the specific
Tithi of birth. There are issues in the Sukhabhāva from Candra, which is
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opposite of Sūrya’s Dikbala Bhāva. Here, either he hurts the mother’s

health or the relationship with the mother. But the native become
proficient in subjects ruled by Sūrya, i.e., mathematics, astronomy, and
astrology. In its Dikbala Bhāva, i.e., 10H, the results are fantastic as the
native becomes influential and presides over many people.

16.2.2.1.1.2
SŪRYA IN THE TRIṢAḌĀYAS

In the Triṣaḍāyas, the Krūras usually give good results, which is

not different even in this case. In the Sahajabhāva, the native gains from
Sūrya’s signification, such as gold, purity, and authority. In the
Śatrubhāva, the native becomes a warrior and destroys his enemies. In the
Lābha Bhāva, the native gains from Sūrya’s significations, i.e., Kingly
status, authority, leadership qualities, and eloquence seen in great leaders.

16.2.2.1.1.3
SŪRYA IN THE TRIKOṆAS

In the Trikoṇa, the results are mixed. In the Suta Bhāva, Sūrya
being a Masculine Graha promotes male birth but causes challenges in
female birth. In the Dharma Bhāva, of which Sūrya is the Kāraka, the
native gains righteousness and honesty. But the native suffers in the
hands of his kinsmen, perhaps because of his honesty and transparency.
This could be the best position of Sūrya for one to follow a righteous path.

16.2.2.1.1.4
SŪRYA IN THE DVIRAṢṬADVĀDASA

In the Dvirdvādasa, the effects are mixed. In the Dhanabhāva,

the results are excellent, as Sūrya grants the native great wealth, fame,
honour, and various paraphernalia. Randhrabhāva should ideally be
devoid of Grahas, particularly an Agni or a Krūra. As one would expect,
Sūrya in the Randhrabhāva from Candra makes one quarrelsome, irritable
and suffer many diseases due to high pitta (high body heat). There could
be issues with the bones, or right eye, i.e., matters governed by Sūrya.
16.2.2.1.2
DETAILS OF SŪRYA’S POSITION

Table 1
Sūrya in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
Travels overseas (videshagāmi), चतरमा सनहिः सूयो जतमकाले
Lagna an enjoyer of worldly pleasures
1
Sūrya (bhoga), and is fond of quarrels यदा वेि् । नवदेशगामी ोगी च
(kalahe kṛtavasan). कलहे कृ िवासिः ।।1।। A person

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Sūrya in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
born when Sūrya is with
Candra, lives in the foreign
land, be given to sensual
pleasures and quarrelsome.
चतराद् नद्विीय े ािुजगतमकाले
Endowed with many servants यदा वेि् । बहु ृत्यो यशस्वी च
2
Dhana and fame (bahubhṛtya yashās राजपूज्यो वेन्नरः ॥2॥ One
Sūrya chaiva), honoured by the king born with Sūrya be in the 2nd
(rājamānya). from Candra possesses many
servants; is famous and
honoured by the king.
चतराि् िृिीयस्थािेऽको जतमकाले
यदा वेि्। स्वणागथी च शुनच श्वैव
Fond of gold (svarnārthi), very
राजिुल्यो वेन्नरः ॥३॥ One
Sahaja fond of purity and cleanliness
3 born with Sūrya be in the 3rd
Sūrya (bahusuchi), equal to a king
(rājatulya). from Candra, makes the native
engages in amassing wealth; he
is a pious person and equal to a
king.
चतराि् चिुथगगः सूयो जतमकाले
A mathematician, astronomer,
or a Jyotiṣī (ganaka); forebode यदा वेि् । मािृहतिा वेद्वाऽसो
Sukha
4 danger to the mother मािृ नक्त-नववर्जगिः ॥4॥ One
Sūrya
(matṛhanta) and not devout to born with Sūrya be in the 4th
the mother (na bhaktimāna). from Candra, obliterates or
antagonises his mother.
चतरि् पञ्चम े सूयो यस्य जतमनि
संनस्थिः। सुिान श्वासुखी चैव
Miseries on account of a
5
Suta
daughter (sutābhishchāsukhi),
बहुपुिो वेन्नरः॥5॥ One born
Sūrya with Sūrya be in the 5th from
many sons (bahuputra).
Candra gets aggrieved due to
his daughter and begets many
children.
चतराि् िष्ठग: सूयो जतमकाले
Victorious over enemies यदा वेि् । शिूणां नवजयी शूरः
(shatrunām vijayi), valorous
Śatru क्षािकमगरिः सदा ॥6॥ One born
6 (shūra), ever work according to
Sūrya with Sūrya in the 6th from
the warrior class
(kshātrakarmarata sadā). Candra, defeats his enemies; is
chivalrous and exerts for his
locality,
Endowed with a good-natured चतराि् सप्तमगः सूयो जतमकाले
wife who is devout (sustri
Saptama sushīlachārī), honoured by the यदा वेि्। सुस्त्रीकः शु शील श्व
7
Sūrya king (rājamānya), tapasvī, one राज्यमािो महािपाः ॥7॥ One
given to hard penance born with Sūrya be in the 7th
(mahātapā). from Candra has a modest and

[84]
 THE SPECIAL LAGNAS

Sūrya in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
beautiful wife; he is virtuous,
favoured by the king and
observes forbearance, or
performs Tapasyā.
चतरादष्टमगः सूयो जतमकाले यदा
Ever quarrelsome and full of वेि् । सवगदा क्लेशयुक्तऽसौ
Randhra discord (sarvada kleshakāri),
8
Sūrya suffer many kinds of diseases
बहुरोगैश्च पीऩििः ॥8॥ One born
(atirogapīdita). with Sūrya be in the 8th from
Candra remains in agony and
suffer from ailments.
चतरािवम े सूयों जतमकाले यदा
Righteous (dharmātmā), वेि् । धमागत्मा सत्यवाद च
Dharma truthful (satyavādi), always बतधुक्लेशो सदा वेि् ॥७॥ One
9
Sūrya suffer in the hands of kinsmen born with Sūrya be in the 9th
(bandhukleshi sadā). from Candra is religious and
truthful and is troubled by his
kinsmen.
चतराद्दशम े सूयो जतमकाले यदा
Undoubtedly wealthy people sit वेि् । िस्य द्वारे िु निष्ठनति
Karma in the doors of the native (tasya धनििो िाि संशयः ।।10॥ If One
10
Sūrya dāreshu tisthani dhanavanto born with Sūrya be in the 10th
nā sanshayah). from Candra, is wealthy and
wealthy people are always at
the door of the native.
चतरादेकावशे सूयो जतमकाले यदा
Kingly status (rājagarvya), वेि। राजगव्यगनिवेत्ता च प्रनसद्धः
11
Lābha great eloquence (ativettā), कु लिायकः ॥11॥ One born with
Sūrya famous (prasiddha), leader of Sūrya be in the 11th from
the clan (kulanāyaka). Candra is glorified, knows
many subjects; he is popular
and is the head of the family.
चतराद्वादश े सूयों जतमकाले यदा
Bereft of eyesight (tejohīno वेि् । एकिेिोऽल्पचक्षुवाग सूयो
Vyāya nayanayo), free from anger and
12 जतमकाले यदा वेि् ॥12॥ One
Sūrya excitement (roshāveshāt-
pramuchyate). born with Sūrya be in the 12th
from Candra is one-eyed, and
possess poor eyesight.

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16. 2. 2 .2
MA Ṅ GA LA IN CA N D RA K U Ṇ Ḍ A LĪ

The results of Maṅgala are stated in Mānasāgarī 1.301-312.

Maṅgala is a Krūra Agnitattva Graha, but unlike Sūrya, who is Sattva,
Maṅgala is Tāmasika.
16.2.2.2.1
OVERVIEW OF MAṄGALA’S POSITION

16.2.2.2.1.1
MAṄGALA IN THE KENDRAS

In the Kendras, the results of Maṅgala are mostly negative,

except for the Daśama Kendra. In the Lagna Bhāva, Maṅgala gives
troubles concerning blood (Candra and Maṅgala). In the Sukhabhāva, the
native has much distress in life, poverty and even danger to the wife’s
health and life. In the Saptamabhāva, the wife is rude, impolite, and
insulting. On the other hand, in the Daśama Kendra, where Maṅgala
attains Dikbala, the native becomes highly influential, like an Army
general or a high authority.

16.2.2.2.1.2
MAṄGALA IN THE TRIKOṆAS

In the Trikoṇas, there could be some challenges concerning

progeny. In the Suta Bhāva, there could be danger concerning male
children in female charts. In the Dharma Bhāva, the results are fortunate.
Here, the native gains wealth and begets a Son in old age.

16.2.2.2.1.3
MAṄGALA IN TRIṢAḌĀYAS

In the Triṣaḍāyas, the results are mostly positive except for

Śatrubhāva. In the Sahajabhāva, of which Maṅgala is the Kāraka, the
native has four brothers; he is gentle-mannered and happy. In the Lābha
Bhāva, the results are excellent. Here, the native is blessed with a
handsome appearance and honour in the royal court (a high reward from
the government).

16.2.2.2.1.4
MAṄGALA IN THE DVIRAṢṬADVĀDASA

In the Dvirdvādasa, the results are mixed. It is excellent in the

Dhanabhāva, which makes the native a landlord or successful in
agriculture (Maṅgala = Land). But in the Vyāyabhāva, the results are
negative, as the native end up causing suffering to the mother. In the
Randhra, the native becomes a violent or dreadful kind, causing great

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 THE SPECIAL LAGNAS

suffering to the living creatures, a sinner, bereft of honesty and good

qualities.
16.2.2.2.2
DETAILS OF MAṄGALA’S POSITION

Table 2
Maṅgala in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरेण सनहिो ौमो जतमकाले
Ruddy eyes (raktākshi), loss of
यदा वेि् । रक्ताक्षी रुनधरस्त्रावी
Lagna blood from the body रक्तवणो वेन्नरः ॥1॥ A person
1
Maṅgala (rudhirasrāvī), ruddy born when Maṅgala is with
complexion (raktavarṇa) Candra, has red eyes, suffers
from a blood disorder and has
reddish complexion.
चतरानद्विीय े ौमो जतमकाले
Landlord (dharādhisho),
यदा वेि् । धराधीशो वेजािः
Dhana
2 engaged in agriculture कृ निकिाग ि संशयः ॥2॥ One
Maṅgala
(krshikarta). born with Maṅgala be in the
2nd from Candra is a big
landlord and an agriculturist.
चतराि् िृिीय े ौमो जतमकाले
Endowed with 4 brothers यदा वेि् । चिु ागिृसमायुक्तः
3
Sahaja (chaturbhrātr-samyukta), सुशीलः सवगदा सुखी ॥3॥ One
Maṅgala gentle-mannered (sushīlo), and born with Maṅgala be in the
always happy (sarvadā sukhī). 3rd from Candra has four
brothers; is a gentle person and
enjoys many comforts.
चतराजिुथग े ौमो जतमकाले
Destruction of happiness यदा वेि् । सुख ङ्गो दटररः
(sukha-bhanga), poverty स्यात्पुंसः स्त्री नप्रयिे ध्रुवम् ॥5॥
Sukha
4 (daridra syātpumsa), and One born with Maṅgala be in
Maṅgala
danger to the life of the wife the 4th from Candra is devoid
(strī mriyate dhruvam). of comforts; suffers poverty; is a
cowardice person and loses his
wife.
चतरात्पञ्चम े ौमो जतमकाले
Bereft of sons (putrahīna), this
is certain when this occurs in यदा वेि् । पुिहीिो िरः स्त्रीणां
the Strī Lagnas (strīnām lagne लग्ने पिनि निनश्चिम् ॥5॥ One
Suta patati nischitam). Note: This born with Maṅgala be in the
5
Maṅgala can also be interpreted that if 5th from Candra is childless If
this yoga occurs in the Kuṇḍalī the wife also has some yoga
of females, this is certain to from her Lagna, the couple
happen. certainly remains without a
child.

[87]
 IN SEARCH OF JYOTISH

Maṅgala in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतराज िष्ठ े ौमो जतमकाले
Enmity, on account of being यदा वेि्। अधमे नवमुखो वीरो
unrighteous (adharma
Śatru रक्तरोगेण पीऩििः ।।6।। One
6 shatrutā), always suffers on
Maṅgala born with Maṅgala be in the
account of diseases (sadā
rogena pīdita). 6th from Candra is
unrighteous, brave and
troubled by a blood disorder
चतराि् सप्त े ौमो जतमकाले
यदा वेि्। कु शीला स्त्री वेत्तस्य
Ill-mannered wife (strī kushīlā),
Saptama सदा चाऽनप्रयवाददिी ॥7॥ One
7 who is endowed with rude
Maṅgala born with Maṅgala be in the
speech (apriyavādini).
7th from Candra has a wife
with a bad temper and is an
unaffectionate person.
चतरादष्टम े ौमो जतमकाले
Killer of animals (jīvahantā), यदा. वेि्। जीवहतिा महापापी
Randhra great sinner (mahāpāpi), bereft शील-सत्य-नववर्जगिः ॥8॥ One
8
Maṅgala of good manners and truth born with Maṅgala be in the
(shīlasatyavarjita). 8th from Candra has an evil
disposition, is shameless, and
devoid of righteousness.
चतरािवमथे ौमो जतमकाले
यदा वेि् । लक्ष्मीवांश्च
Wealthy (lakshmivāna), blessed
Dharma वेत्पुिैवृगद्धकाले ि संशयः ॥१॥
9 with a son in old age
Maṅgala One born with Maṅgala be in
(bhavetputra vrddhakāle).
the 9th from Candra amasses
wealth from his son at his old
age.
चतराि् दशम े ौमो जतमकाले
यदा वेि् । िस्य द्वारे िु निष्ठनति
Undoubtedly elephants and
गजा श्वाधा ि संशयः ॥10॥ One
Karma horses sit in the doors of the
10 born with Maṅgala be in the
Maṅgala native (tasya dāreshu tisthani
gajā ashvā nā sanshayah). 10th from Candra, has horses,
elephants (vehicles) at his
doorsteps. This means that the
person is exceedingly wealthy.
चतरादेकादशे ौमो जतमकाले
Attain fame in the royal court यदा वेि् । राजद्वारे प्रनसद्धः
Lābha (rājadvāre prasiddha), endowed स्याद्यश: रूपसमनतविः ।।11।।
11
Maṅgala with a handsome physique One born with Maṅgala be in
(ādhyashorūpasamanvita). the 11th from Candra, is a head
of king’s court, is handsome and
is a celebrity.

[88]
 THE SPECIAL LAGNAS

Maṅgala in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरादद्वादश े ौमो जतमकाले
Lack of happiness to the यदा वेि । मािुश्चाऽसुखकारी च
Vyāya mother (mātuschāsukhakāri), सदा कष्टप्रदायकः ॥12॥ One
12
Maṅgala ever engage in causing miseries born with Maṅgala be in the
to her (sadā kastadāyaka). 12th from Candra indicates
anguish to the mother and
causes troubles to other.

16. 2. 2 .3
BU D HA IN CA N D R A KU ṆḌ AL Ī

The results of Budha from Candralagna are taken from

Mānasāgarī 1.313-324. Budha is a Saumya Graha, and his occupation of a
Bhāva is considered favourable. He is hostile towards Candra, while
Candra is Sama towards Budha.
16.2.2.3.1
OVERVIEW OF BUDHA’S POSITION

16.2.2.3.1.1
BUDHA IN THE KENDRAS

In the Kendra Bhāvas, Budha gives mostly positive results

except for the Lagna. In Candralagna, the results are negative because of
the hostility between Budha and Candra. Although both are associated
with some mental traits, Budha- learning and Candra- mental disposition,
their enmity indicates disillusionment, lack of happiness, challenges with
the dwelling place etc.
The result is predominately positive in the Sukhabhāva, of which
Budha and Candra are Kāraka. The native has abundant gains and lives
a happy life. In the Saptamabhāva, although one becomes wealthy and
long-lived, the native is miserly and subservient to women. In the
Karmabhāva of honour and authority, the native enjoys Rājayoga. If
Candra is in Karmabhāva and Budha is in Karma from Candra, the native
becomes chief of his family.

16.2.2.3.1.2
BUDHA IN THE TRIKOṆAS

In the Trikoṇa Bhāvas, the results are mixed. Although the

results are positive for Mantrabhāva, they are negative for Dharma Bhāva.
In the Mantrabhāva, the native is highly intelligent, discerning, and
handsome but has a strong libido and filthy speech. In the Dharma Bhāva,

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the person becomes violent, hates his own dharma, and becomes inclined
toward others’ dharma.

16.2.2.3.1.3
BUDHA IN THE TRIṢAḌĀYAS

In the Triṣaḍāya Bhāvas, the results are mostly positive except

for the Śatrubhāva. In the Sahajabhāva, the native is blessed with wealth
and prosperity, a kingdom and company of the nobles and influential
people. In the Lābha Bhāva, the native experiences uninterrupted gains
and may have an early marriage. In the Śatrubhāva, the results are mostly
negative, as the native becomes miserly, timid, and dreads arguments and
debates.

16.2.2.3.1.4
BUDHA IN THE DVIRAṢṬADVĀDASA

In the Randhravyāya Bhāvas, the results are mixed. Budha is

known to give good results in the Randhrabhāva, while in the Vyāyabhāva,
the results are negative. In the Randhrabhāva, the native becomes famous
in the assembly of kings and influential and defeats his foes. However, he
may suffer due to a cold. In the Vyāyabhāva, the native holds on to his
wealth and has a son who is defeated in life. In the Dhanabhāva, the
results are positive. The native is blessed with abundant wealth and
prosperity and has a good home, kinsmen and wealth.
16.2.2.3.2
DETAILS OF BUDHA’S POSITION

Table 3
Budha in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरेण सनहिः सुखा-रूप-
Bereft of happiness and good समनतविः । मृिा ािी परद्वेिी
appearance (sukharupam vinā),
वेद् बतधुजिनप्रयः ॥1॥ A
rude speech (dushta bhāshi),
Lagna person born when Budha be
1 disillusionment (mati-
Budha with Candra, is beautiful and
bhramshi), bereft of a good
place to live (sthānabhrasto happy, does not remain true to
dine dine). his words, is hostile to others
but affectionate to his family
members.
Blessed with abundant wealth चतराद् नद्विीय े सौम्ये
and prosperity (dhana-dhānya- धिधातयसमाकु लः ।
Dhana samākula), acquires a good
2 home, kinsmen and wealth गृहबतधुजिप्रानप्तः
Budha
(grha-bandhu-dhana prāpti), शीिरोगैर्वगिश्यनि ।।2।। One
but ultimately meets his end born with Budha be in the 2nd
due to some diseases associated from Candra possesses wealth

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Budha in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
with cold or winter (shīta- and foodstuff, be happy from
rogair-vinashyati). his kinsmen and family
(members). He dies of some cold
disease (Pneumonia).
चतराि् सहज े सोम्यः कु रुिे
चाथगसमपदः । राज्यला ो
Endowed with wealth and
assets (artha-sampada), वेत्तस्य महिां सङ्गमो ध्रुवम्
3
Sahaja acquires kingdom (rājyalābha), ॥3॥ One born with Budha be in
Budha the company of noble and the 3rd from Candra amasses
influential people (mahatām- wealth and assets and gains
sangama). kingly status. He also has an
association with many money
lenders.
चतराि् चिुथग े सौम्यः सवगदा
Ever blessed with happiness सुखकारकः । मािृपक्षे महाला ः
(sarvada-sukhakāraka),
abundant gains from mother’s
सुखं जीवनि मािवः ।।4।। One
Sukha
4 born with Budha be in the 4th
Budha side (mātṛpakshanmahālabha),
live with happiness (sukham from Candra, is conferred with
jīvati). happiness and lives comfortably
on gaining wealth from his
maternal side.
चतराि् पञ्चम े सौम्ये बुनद्धमांश्च
Highly intelligent (buddhimān), नवचक्षणः । रूपवांश्च महाकामी
highly discerning
कु वाक्यं धारयेिर ।।5।। One born
Suta (vichakshana), handsome
5 with Budha be in the 5th from
Budha (rūpavāna), strong libido
(mahākāmi), harsh or filthy Candra, is intelligent,
speech (kuvākyam). knowledgeable, handsome but
is libidinous who uses bad
language.
चतराि् िष्ठगिे सौम्ये कृ पणः
Miserly (kṛpana), timid कािरो वेि् । नववादे च
(kātara), highly afraid in महा ीरू: रोमशो वीघगलोचि
Śatru arguments and debates (vivāde-
6
Budha mahābhiru), abundant body :॥6॥ One born with Budha in
hairs (romasha), and long eyes the 6th from Candra, is
(dīrghalochana). miserly, coward, scared of
controversies; and possesses
thick hair and broad eyes.
चतरािसप्तम े सौम्ये स्त्रीणां च
Subservient to women वशगो िरः । धिाढ्यः कृ पणश्चैव
(strinām-vashago-narah),
Saptama
miserly (kṛpana), wealthy
दीधागयुश्च वेन्नरः ॥7॥ One born
7
Budha with Budha be in the 7th from
(dhanādhaya), long-lived
(bahvāyuscha). Candra is subjugated by the
women, frugal but wealthy, and
endowed with a long life.

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Budha in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas

Physique afflicted by cold (dehe चतरादष्टम े सौम्ये देहे शीि यं

shīto bhavishyati), famous in वेि् । राजमध्ये प्रनसद्धश्च शिूणां
the assembly of kings and
Randhra च यङ्करः ॥8॥ One born with
8 influential (rājamadhye
Budha Budha be in the 8th from
prasiddha), forebode great
danger for the enemies Candra despises cold, is famous
(shatrūnām cha bhayankara). amongst royals and is
dangerous to his enemies.
चतराद् धमगगिः सौम्यः स्वधमगस्य
Hater of own religion or duties नवरोधकः । अतयधमगरिो िृणां
(svadharama virodhaka),
Dharma inclined towards other religion
नवरोधी दारुणो वेि् ॥9॥ One
9 born with Budha be in the 9th
Budha or duties (anyadharmarata),
rebellious (virodhi), perform from Candra defies his own
heroic deeds (dāruna). religion and reposes his faith in
others religion. He is always
opposed to others.
चतराि् दशमगे सौम्ये राजयोगी
Ever blessed with Rājayoga
(rājayogī-narah-sadā), if
िरः सदा। ककग राशौ यदा चतरः
Candra is Karma-Rāśi, the कु िुम्बे िायको वेि् ॥10॥ One
Karma
10 native becomes the leader of born with Budha be in the 10th
Budha
the family (karmarāshau-yadā- from Candra has Rājayoga and
candra-kutumbe-nāyako- should Candra be in Karka
bhavet). Rāśi, he becomes the chief of
his family.
चतराि् ला गिे सौम्ये ला कारी
Gainful in every step पदे पदे । पलीपानणग्रहादूध्वं िस्य
(lābhakāri-pade-pade), the
11
Lābha
native gets married in the 11th
ाग्योदयो वेि् ॥11॥ One born
Budha with Budha be in the 11th
year (varshe, ekadashe pumsah
pānigrāhi bhavishyati). house from Candra, gains from
all his ventures and becomes
fortunate after marriage,
चतराद् द्वादशगे सौम्ये मािवः
कृ पणो वेि् । ित्सुिस्य जयो
Miserly (krpana), the son does
िानस्ि ल िे च पराजयम् ॥12॥
Vyāya not attain gains or victory from
12 One born with Budha be in the
Budha anywhere (tatsuta jayo nāsti
labhettattra parājayam). 12th from Candra is a miser,
and his children are not
successful. He is a loser at all
times.

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16. 2. 2 .4
GU R U IN CA N D R AK U ṆḌ A LĪ

The results of Guru from Candralagna are taken from Mānasāgarī

1.325-336. Guru is a Saumya and Sāttvika Graha and is a great friend of
Candra. He attains ucca in Candra’s Rāśi.
16.2.2.4.1
OVERVIEW OF GURU’S POSITION

16.2.2.4.1.1
GURU IN THE KENDRAS

In the Kendra Bhāva, Guru causes Gajakesari yoga. However,

the results are mostly positive only in the Lagna and Saptama. On the
other hand, the Sukha and Karma results from Candra are not positive,
although spiritual merit accrues in the Karmabhāva. Guru gives long life
and protection from financial distress and sickness in the Lagna.
In the Saptamabhāva, Guru gives long life, financial protection
and leadership qualities but makes the person disinterested in sex. In the
Sukhabhāva of mother, surprisingly, Guru causes suffering concerning the
mother. Either the native suffers because of an issue connected with his
mother, or there is suffering to the mother. Also, the native does not get
much happiness in life. In the Karmabhāva, the native lives a life of
Tapasvī after being abandoned by the family.

16.2.2.4.1.2
GURU IN THE TRIKOṆAS

In the Trikoṇas, the results are excellent. In the Suta Bhāva, the
native is endowed with divine sight, is full of splendour, is endowed with a
capable son, is unstoppable, and is endowed with great wealth. In the
Dharma Bhāva of righteousness, the native leads a highly righteous,
endowed with abundant wealth, honours the devatas and the gurus.

16.2.2.4.1.3
GURU IN THE TRIṢAḌĀYAS

In the Triṣaḍāyas, the results are positive in the Sahaja and

Lābha and negative in the Śatrubhāva. In the Sahajabhāva, the native is
popular among friends, particularly of the opposite sex. There is a growth
of wealth at an early age, particularly of the father, governed by the 9H,
which is dṛṣṭied by Guru. In the Lābha Bhāva, the dṛṣṭi of Guru on the 5H
makes one’s sons, sportsmen, army men, or serve the king; the native
himself is equal to King.

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16.2.2.4.1.4
GURU IN THE DVIRAṢṬADVĀDASA

In the Dhanabhāva, the native is honoured by the king, is long-

lived, courageous, unstoppable, righteous and bereft from sin. (5) In the
Randhravyāya Bhāvas, the results are predominantly negative. In the
Randhrabhāva, the native suffers ill health, and his life is so distressing
that he cannot even imagine happiness in his dreams. In the Vyāyabhāva,
the native has discord with his family, but if the Guru dṛṣṭies the
Śatrubhāva (from Lagna), he can experience some happiness.
16.2.2.4.2
DETAILS OF GURU’S POSITION

Table 4

Guru in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरेण सनहिे जीवे दीघगजीवी
Live life to the fullest
(jīvayoga), be free from diseases वेन्नरः । व्यानधिा रनहिः शूरो
1
Lagna (vyādhinā rahita), valorous निधगिो ि कदाचि ॥1॥ A person
Guru (shūra), and never suffer born with Guru conjunct with
poverty (nirdhana na Candra has a long life; is free
kadachana) from diseases, valorous and
always remains wealthy.
चतराद् नद्विीय े जीवे राजमातयः
Honoured by the king शिायुिः । अत्युग्रश्च प्रिापी च
(rājamānya), live for 100 years
धर्मगष्ठः पापवर्जगिः ॥2॥ One
(shatāyuyī), extremely
Dhana born with Guru in the 2nd from
2 aggressive and fierce (atiugra),
Guru Candra, receives due regards
valorous (pratāpi), righteous
(dharmishtha), bereft from sin from royalty; is over aggressive,
(pāpavarjita). has a long life, is dignified and
religious who is free from all
sins.
चतरात्तृिीय े जीवे िराणां
Dear to women (nārīnām वल्ल ो वेि् । धिवृनद्धः नपिुगे
ballabho bhavet), growth of
3
Sahaja
wealth in the 17th year in the
हे सप्तदशे िथा ।।3।। One born
Guru with Guru is in the 3rd from
father’s house (dhanavrddhi
piturgahe varshe saptadashe). Candra becomes famous and at
the age of 17 and his father has
massive growth of wealth.
Bereft of happiness चतराश्चिुथग े जीवे िरः
(sukhaishchaiva vivarjita),
suffer many miseries on सुखनववर्जगिः । मािृपक्षे महाकष्टी
Sukha account of the mother, or परे िां गुहकमगकृि ।।4।। One born
4
Guru mother suffer many miseries with Guru is in the 4th from
(mātṛpakshe mahākashti), Candra, is devoid of comforts,
build houses for others suffers from his mother side,
(paresham gṛhakarmakrt). and he serves in others houses.

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Guru in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas

Endowed with divine sight चतरात्पञ्म े जीवे

(divyadṛshtirbhavennara), ददव्यदृनष्ट गवेन्नरः । िेजस्वी पुिवां
gallant and splendorous
श्वैव महोग्रश्च महाधिी ।।5॥ One
Suta (tejashvi), the wife gives birth
5 born with Guru is in the 5th
Guru to sons (putradā nāri),
extremely aggressive and fierce from Candra, possess divine
sight, is glorious, has sons, is
(atyugra), endowed with great
wealth (mahādhani). very aggressive and enormously
rich.
चतरश्च िष्ठगे जीवे उदासी
Bereft of maid and house गृहवर्जगिः । आयुबगद्ध वेत्युंसां
(dāsīgṛhavivarjita), spend their
न क्षावृत्त्या व्यवनस्थिः ॥6॥ One
life on useless pursuits
Śatru born with Guru is in the 6th
6 (āyurbāhya bhavet), consume
Guru from Candra, cause sadness,
food acquired through begging
(bhkshābbhokā), lead a one is devoid of house, and
disorganized life (avyavasthita). despite having long-life, he
subsists on begging and doing
menial work.
चतरादष्टम े जीवे देहरोगी सदा
Long life (bahujīvī), devoid of िरः । स्थूलदेही क्लीब-
expenditure (vyayam vinā), पाण्डु गृगहमध्ये च िायकः ।।7।।
stout figure (sthuladehi), lack of One born with Guru is in the
Saptama
7 sexual vigour (klīva) or eunuch 7th from Candra, enjoys good
Guru
or yellow disease (pāndhu), longevity, has a bulky body, is
leader of the family thrifty and impotent, suffers
(gṛharmadhye cha nāyaka). from yellow disease or
Jaundice, and is chief of the
family.
चतरादष्टम े जीवे देहरोगी सदा
Sickly body (deharogi sadā िरः । सुिािोऽनप महाक्लेशी सुखं
nara), suffers many miseries in
स्वप्ने ि दृश्यिे ।।8।। One born
life despite having a good father
Randhra with Guru is in the 8th from
8 (sutātoapi-mahākleshi), and
Guru Candra, suffers ailment, gets
cannot see happiness even in
the dreams (sukham svapne na involved in conflicts. He has an
dṛshyate). eminent father and does not
remain happy even in his
dreams.
Righteous and dutybound चतरािवम े जीवे धर्मगष्ठो
(dharmishtha), endowed with
abundant wealth धिपूटरिः । सुमागे सुगिश्चैव
Dharma (dhanapūrita), lives with a good देवगुवोच सेवकः ॥१॥ One born
9
Guru life path in a righteous manner with Guru is in the 9th from
(sumārge sugatashchaiva), Candra, is pious, rich, virtuous
serve the devatas and the gurus and devoted to his Guru and
(devagurvoscha sevaka). Devatās.

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Guru in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरादशम े जीवो जतमकाले
Abandoned by the son and the यदा वेि् । पुि-दार-पटरत्यागी
Karma wife (putradārapatityāgi), िपस्वी च वेन्नरः ॥10॥ One
10
Guru endowed with penance born with Guru is in the 10th
(tapasvi). from Candra, resorts to
Tapasyā after relinquishing his
wife and children.
चतरादेकादशे जीवो जतमकाले
Sons become the rider of the
horses (could mean army or यदा वेि । वाहिाददसुखेिाढ्यो
11
Lābha sports) (adhvārudho राजिुल्यो वेन्नरः ।।11॥ One
Guru bhavetputra), and the native is born with Guru is in the 11th
akin to a king (rājatulya from Candra, is bestowed
bhavennara). comforts of vehicle etc., and
royal status.
चतराद्वादश े जीवो जतमकाले
Conflict with the family यदा वेि् । स्वकु िुम्ब-नवरोधी च
(Kutumba-virodhi); but gains
happiness if Guru dṛṣṭies the
सुखं शिोर्दगशेद् गृहे 12॥ One
Vyāya
12 born with Guru is in the 12th
Guru 6th house reckoned from the
Lagna (sukham shatrordṛshā from Candra, has conflicts with
his family; however, the
grhe).
situation is remedied, if Guru
dṛṣṭies the 6th from the Lagna.

16. 2. 2 .5
ŚU KR A IN CAN D R A KU ṆḌ AL Ī

The results of Budha from Candralagna are taken from

Mānasāgarī 1.337-348. Śukra is hostile towards Candra, while Candra is
neutral towards Śukra. Both are the Kāraka of the Sukhabhāva, and their
conjunction gives rise to various comforts when it occurs in Kendra, Koṇa
and Lābha. However, due to their inherent enmity, mental stress and
conflicts in relationship matters cannot be ruled out.
16.2.2.5.1
OVERVIEW OF ŚUKRA’S POSITION

16.2.2.5.1.1
ŚUKRA IN THE KENDRAS

In the Kendras from Candra, the results are predominantly

negative, except for Karmabhāva. In the Lagna Bhāva, the native suffers
danger from water and can fall in life due to violence. In the Sukhabhāva,
governing chest area, the native suffers from phlegmatic problems and
physical weakness and experiences financial distress in old age. In the

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Saptamabhāva of relationship, the native lacks much talent and direction

in life and has a very suspicious nature. In the Karmabhāva, from where
Śukra dṛṣṭies the 4H of happiness, the native gains from both mother and
father and is blessed with a long life.

16.2.2.5.1.2
ŚUKRA IN THE TRIKOṆAS

In the Trikoṇas, the results are mostly positive. In the Suta

Bhāva of Children, feminine Śukra gives birth to girl children but suffers
from some ill-fame. The native may get indulge in scandals with the
opposite sex. In the Dharma Bhāva, from where Śukra dṛṣṭies the 3H of
siblings and cousins, the native is blessed with many brothers, sisters, and
friends.

16.2.2.5.1.3
ŚUKRA IN THE TRIṢAḌĀYAS

In the Triṣaḍāya, the results are excellent in the Sahaja and

Lābha Bhāvas and negative in the Śatrubhāva. In the Sahajabhāva,
Śukra’s dṛṣṭi on the Dharma Bhāva makes the native righteous and
religious, highly intelligent and bestows gifts and gains from foreigners. In
the Lābha Bhāva, the native enjoys a long life and freedom from enemies
and sicknesses. In the Śatrubhāva, however, the native suffers from
expenditure on useless matters and is also defeated in war.

16.2.2.5.1.4
ŚUKRA IN THE DVIRAṢṬADVĀDASA

In the Dhanabhāva, the results are the best. The native is

blessed with great wealth, honoured as a great scholar, and becomes akin
to a king. In the Randhrabhāva, the results are not good. The native is
not hardworking, unskilled, and doubtful of his every movement. In the
Vyāyabhāva also, the results are not good. The native indulges with other
women; he is lascivious and unintelligent.
16.2.2.5.2
DETAILS OF ŚUKRA’S POSITION

Table 5
Śukra in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरेण सनहिः शुक्रो जतमकाले
Death in water (jale mrtyu
1
Lagna
bhavettasya), great fall due to यदा वेि् । जले मृत्यु गवेत्तस्य
Śukra
violence (sannipāto hi hinsayā). सनिपािोऽनह तहंसया ॥1॥ A
person born when Śukra is with

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Śukra in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
Candra, die by drowning or fall
victim to the of a snake’s wrath.
चतरानद्विीय े शुक्रो जतमकाले
Great wealth (mahādhani), यदा वेि् । महाधिी महाज्ञािी
Dhana great scholar (mahajnāni), akin राजिुल्यो ि संशयः ॥2॥ One
2
Śukra to a king (rājatulya), born with Śukra is in the 2nd
undoubtedly (na sanshayah). from Candra, make him
copiously rich, and he enjoys a
royal status.
चतराि् सहज े शुक्रो जतमकाले
Righteous and religious यदा वेि् । धर्मगष्ठो बुनद्धमांश्चैव
Sahaja
(dharmishtho), highly म्लेच्छिो ला दायकः ॥3॥ One
3 intelligent (buddhimāna), gain born with Śukra is in the 3rd
Śukra
from foreigners (mlecchato from Candra, besides being
lābhakāraka). pious, is intelligent, and earn
wealth through low-caste
(menial) people.
चतराि् चिुथगगः शुक्रो जतमकाले
यदा वेि् । कफानधको महाक्षामो
Much phlegm (kaphādhiko),
वाद्धगक्ये धिपूटरिः ॥4॥ One
Sukha very weak (mahākshino), bereft
4 born with Śukra is in the 4th
Śukra of wealth in old age
(vārddhakye dhanavarjitah). from Candra, suffer from
Kapha disorder, possesses
slender physique and have
abundant wealth at his old age.
चतराि् पञ्चमगः शुक्रो जतमकाले
Blessed with many daughters यदा वेि् । बहुकतया-प्रजावाि-
5
Suta (bahukanyā bhavishyanti), सः धिाढयोऽप्यशोनतविः ॥5॥
Śukra endowed with ill-fame One born with Śukra in the 5th
(ayashasānvitah). from Candra has many female
issues; is infamous besides
being rich.
चतराि् िष्ठगृहे शुक्रो जतमकाले
यदा वेि् । दुव्यगयोद्भवकारी च
सङ्ग्रामे च परानजिः ॥6॥ One
Fear of irrelevant expenditures
Śatru born with Śukra in the 6th
6 (durvyayādbhayakāri), defeated
Śukra from Candra become suddenly
in war (sangrāme cha parājita).
fearful due to reckless and
excessive spending; he is
defeated in battle or
competitions.

Devoid of a certain goal in life चतराि् सप्तम े शुक्रो जतमकाले

Saptama
7
Śukra (purushārthahīno), devoid of यदा वेि् । प्रनसद्धो नह
any skills (akushalo), always
महायोद्धा दािा ोक्ता महाधिी

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Śukra in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
suspicious in each step ॥7॥ One born with Śukra is in
(shankitashcha) pade pade. the 7th from Candra, is
glorified, highly valorous, a
benefactor, given to sensual
pleasure, and is enormously
rich.
चतरादष्टम े शुक्रो जतमकाले यदा
Famous (prasiddha), great वेि् । पुरुिाथगनवहीिोऽसौ.
warrior (mahāyoddhā),
शनङ्किश्च पदे पदे ।।8।। One
Randhra charitable (dātā), an enjoyer of
8 born with Śukra is in the 8th
Śukra worldly pleasures (bhoktā),
endowed with great wealth from Candra, is not
(mahādhani). hardworking, is unskilled, and
is doubtful of his every
movement.
चतराद् धमगगिः शुक्रो जतमकाले
Endowed with many brothers, यदा वेि् । बहुभ्रािा िथा नमि-
Dharma friends, and sisters (vahavah
9 नगिीबहुलो वेि् ॥9॥ One
Śukra sahajā mitrabhaginībahulo
bhavet). born with Śukra is in the 9th
from Candra, has many
brothers, sisters and friends.
चतराद्दशम े शुक्रो जतमकाले यदा
वेि् । मािा-नपिोः
Gains happiness from mother
Karma and father (mātṛpitroh sukha सुखप्रानप्तजीनविं िु बृहद्भवेि्
10
Śukra prāpta), endowed with long life ॥10॥ One born with Śukra in
(jīvitam tu bṛhadbhavet). the 10th from Candra receives
happiness from his mother and
father and long life.
चतरादेकादशे शुक्रो जतमकाले
यदा वेि् । बह्वायुश्च वेि्
Long life (bahvāyu), bereft of
Lābha िस्य टरपु-रोग-नववर्जगिः ॥11॥
11 enemies and diseases
Śukra One born with Śukra is in the
(ripurogavivarjita).
11th from Candra, is long-lived,
is devoid of sickness and
enemies.
चतराद् द्वादश े शुक्रो जतमकाले
यदा वेि् । परदारिो नित्यं
Ever attached to other women लम्पिो ज्ञािहीिकः ।।12। One
Vyāya (paradārarato nityam), loafer born with Śukra is in the 12th
12
Śukra (lampata), bereft of knowledge from Candra, indulges with
(jnānahīna). other women (prostitute,
concubine, extramarital affair),
is lascivious and is
unintelligent.

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16. 2. 2 .6
ŚAN I IN C AN D RA K U ṆḌ A LĪ
16.2.2.6.1
OVERVIEW OF ŚANI’S POSITION

The results of Śani from Candralagna are taken from Mānasāgarī

1.349-360. Śani is a Tamas and Krūra belonging to the Asura camp. The
results of Śani are good mostly in the 3 Kendras, namely, Sukha, Saptama,
and Karma. The results of Śani depend not only on the Bhāva where he is
placed but on the 3rd from there, where he dṛṣṭies. For instance, from the
4th, he dṛṣṭies the 6th, giving him victory over enemies.
From the 7th, he dṛṣṭies the house of Dharma, which makes him
righteous, religious, and charitable. In all other places, the results are not
favourable, and negative results are experienced mainly from the 3 rd house
from Śani’s Bhāva. For instance, when Śani is in the 9th, his dṛṣṭi on the
11th cause financial losses, mainly during Śani’s Daśābhukti. When Śani
dṛṣṭies the 10th from the 8th, he causes suffering or early demise to the
father, but he also bestows great benefits if the native is charitable and
makes several donations.

16.2.2.6.1.1
ŚANI IN THE KENDRAS

When Śani is a Kendra from Candra, he bestows upon the native

great benefits, besides when he is in Candralagna. The results of Śani in
Candralagna are not favourable as this causes loss of life, loss of wealth
and loss of kinsmen. However, in the other Kendras, the results are
outstanding. In the 4th from Candra, the native is endowed with strong
direction and goal in life; the native is victorious over enemies. When Śani
is in the 7th from Candra, the native is highly righteous, religious,
charitable, and endowed with the company of many women. Śani in the
10th from Candra makes one equal to a king, miserly, and endowed with
abundant wealth.

16.2.2.6.1.2
ŚANI IN THE TRIKOṆAS

Śani in the Trikoṇa from Candra bestows upon the native mixed
results. In the 5th house, either the native’s wife is dark-complexioned, or
the wife is endowed with sweet speech. From the 5 th house, Śani dṛṣṭies the
7th house, indicating the dark complexion of the wife. Why the wife must
have a sweet speech is unclear. Śani in the 9th is not favourable, like any
other Krūra in the 9th (except Rāhu). It is mainly in the Daśābhukti of Śani;
the native suffers from bouts of fits and loss of wealth. At other times, the
results are also shown, but they are temporary.

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16.2.2.6.1.3
ŚANI IN THE TRIṢAḌĀYAS

Normally, Krūras in Triṣaḍāya are favourable, but Śani is an

exception to this. Śani causes suffering to the 3 rd house from where he is
placed because of his 3rd dṛṣṭi, mainly seen from the Candralagna. This
means that when Śani in the 3rd dṛṣṭies the 5th, he causes suffering to the
children. The influence of Śani on the 5th indicates several daughters, but
they are born with a short life. When Śani is in the 6th and dṛṣṭies the 8th,
he causes much suffering due to sickness and suffers from a short life.
When Śani is in the 11th and dṛṣṭies the1st, one suffers many health issues,
great pains, and is bereft of righteousness, i.e., follower of Adharma.

16.2.2.6.1.4
ŚANI IN THE DVIRAṢṬADVĀDASA

The results are equally terrible when Śani is in these three Bhāvas.
Further to the Bhāvas Śani dṛṣṭies, Śani damages the sensitive Bhāvas
where he is in. When Śani is in the house of sustenance, he not only causes
suffering due to financial distress but through his dṛṣṭi on the 4th, he causes
miseries or danger to the mother. It is likely that the native loses his
mother in infancy and is brought up with lives goat’s milk.
When Śani is in the 8th, he causes suffering due to his disposition
in a sensitive Bhāva (Mokṣa Trikoṇa), and due to his dṛṣṭi on the 10th (2nd
from 9th), he forebodes great danger to the father. Due to Śani’s dṛṣṭi on the
Karmabhāva, where all Grahas can bestow benefits, the auspicious results
are yielded only when the native makes several charitable donations.
When Śani is in the 12th, afflicting the Bhāva, his dṛṣṭi on the 2nd indicate
poverty, as Śani connects the Vyāyabhāva (expenditure/ losses) with the
Dhanabhāva (savings/ wealth). The native is likely to be devoid of wealth,
sustain himself by begging, and is bereft of righteousness and religion.
16.2.2.6.2
DETAILS OF ŚANI’S POSITION

Table 6

Śani in Mānasāgarī by Mānasāgarī by

#
different Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतरेण सनहिो मतदो जतमकाले
यदा वेि् । रोगयुक्तोऽथगहीिश्च
Loss of life (prāna-nāsha), loss
Lagna बतधुहीिोऽथवा वेि् ॥ One
1 of wealth (arthanāsha), and
Śani born when is with Śani with
loss of kinsmen (bandhunāsha).
Candra suffers a loss of
longevity, wealth and the
kinsmen.

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Śani in Mānasāgarī by Mānasāgarī by

#
different Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
चतराद् नद्विीय े मतदो जतमकाले
यदा वेि् । मािुश्च कष्टकारी च
अजीक्षीरे ण जीवनि ॥2॥ One
Miseries or danger to the
Dhana mother (mātushcha kashtakārī) born with Śani in the 2nd from
2 Candra is subjected to suffering
Śani lives through goat’s milk
(jākshīrāchchajīvati). to the mother, and he is
nourished with the goat milk
(mother passes away, and the
native is brought up with goat
milk).
चतराि् सहज ागी मतदो
Many daughters are born who जतमकाले यदा वेि् । बहुकतया
Sahaja are eventually perish वेि् िस्य उत्पद्य नियिे ध्रुवम्
3
Śani (bahukanyā samutpadya
mriyante tasya kevalam), ॥3॥ One born with Śani in the
3rd from Candra, begets many
daughters who die early in life.
चतराच्चिुथगगो मतदो जतमकाले
Endowed with strong direction यदा वेि् । महापौरुिकारी च
Sukha and goal in life
4 शिुहतिा ि संशयः ॥4॥ One
Śani (mahāpaurushakārī), victorious
over enemies (shatruhantā). born with Śani is in the 4th
from Candra, is highly dynamic
and destroys his enemies.
चतराि् पञ्चमगो मतदो जतमकाले
यदा वेि् । िारी
Dark complexioned wife (strī श्यामलवणागऽस्य िथा च
Suta syacchyāmalavarnā) or
5
Śani endowed with a sweet speech नप्रयवाददिी ॥5॥ One born with
(athavā priyavādinī). Śani in the 5th from Candra
has a wife who is dark
complexioned, but she is a
sweet conversationalist.
चतराि िष्ठीगृहे मतदो जतमकाले
Suffer many miseries
यदा वेि् । महाक्लेशी च कष्टी
Śatru (mahākleshi), suffer much pain च आयुहीिो वेन्नरः ॥6॥ One
6
Śani (kashtī), and short life born with Śani in the 6th from
(āyurhīno). Candra has to endure disputes
and turbulences in life and is
short-lived.
चतराि् सप्तमरानशस्थो यदा स्याद्
Highly righteous and religious
Saptama (mahādhārmī), charitable रनवितदिः । महाधमी च दािा च
7
Śani (dātā), marry multiple women बहुस्थीणां करग्रहः ॥7॥ One born
(bahu-strīnām karagrahī). with Śani is in the 7th from
Candra, is religious and a

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Śani in Mānasāgarī by Mānasāgarī by

#
different Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
charitable person, who marries
several women.
चतरािवमगो मतदो जतमकाले
Forebode great danger to the यदा वेि् । नपिुश्च कष्टकारी च
father (pitushcha kashtakārī);
बहुदािे शु ं वेि् ॥8॥ One born
Randhra this yields auspicious results
8 with Śani is in the 8th from
Śani only when the native donates
many things (bahudāne Candra, is subjected to
shubham bhavet). suffering to father. He gains
prosperity by making
charitable donations.
चतरािवमगो मतदो जतमकाले
In the Daśā of Śani, the native यदा वेि् । िदा िस्य दशाकाले
suffers from bouts of fits and
Dharma धमगहानिः प्रजायिे ॥9॥ One born
9 loss of wealth (tadā mugdha-
Śani with Śani is in the 9th from
dashā-prāptir-dhanahānir-
bhavishyati). Candra, loses faith in his
religion during Śani
Daśābhukti.
चतराद्दशमगो मतदो जतमकाले
Akin to a king (nrpatulyo यदा वेि् । िृपिुल्यो वेद्देही
Karma bhaveddehī), miserly (kṛpano), कृ पणो धिपूटरिः ॥10॥ One
10
Śani endowed with abundant wealth born with Śani is in the 10th
(dhana-pūrita). from Candra, is miserly,
despite being wealthy like a
king.
चतरादेकादशे मतदो जतमकाले
Suffer many health issues वेद्यदद । िदा पशुधिैयुगक्तो
11
Lābha (dehakleshi), great pains दीघागयुश्च सुखी िरः ॥11॥ One
Śani (mahākashti), and bereft of born with Śani is in the 11th
righteousness (adharma). from Candra, is endowed with a
herd of cattle, is long-lived, and
leads a comfortable life.
चतराद् द्वादश े मतदो जतमकाले
Devoid of wealth (nirdhana), a
यदा वेि् । निधगिो न क्षुकश्चैव
Vyāya beggar (bhikshuko), bereft of धमेणाऽनप नववर्जगि ॥12॥ On
12
Śani righteousness and religion born with Śani is in the 12th
(dharmanaiva vivarjita). from Candra, is poor; subsists
on begging, and an irreligious
person.

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16. 2. 2 .7
RĀ H U IN C AN D RA K U ṆḌ A LĪ

The results of Rāhu from Candralagna are taken from Mānasāgarī

1.361-365. The results of Rāhu’s disposition from Candra are grouped into
group of Bhāvas, viz., (1) 1st/ 9th/ 10th, (2) 3rd/ 6th/ 11th, (3) 4th/ 7th, (4) 2nd/ 8th.
The ślokas are different in the editions of Dr Rāmakṛṣṇa Pandey and Śrī
PK Vasudev.
The results stated by Śrī PK Vasudev appear more apt because, in
the edition of Dr Pandey, some verses, i.e., those concerning the 8th and
others, are missing. The results of Śrī Vasudev are complete and logically
fit the commonly known principles. Furthermore, the ślokas stated by Śrī
Vasudev are remarkably close to those of Gaurijātaka; thus, they can be
independently validated against a different classical text.
16.2.2.7.1
OVERVIEW OF RĀHU’S POSITION

16.2.2.7.2
RĀHU IN KENDRA

The Kendras, 1, 4, 7, and 10, are to be grouped into two, 1/10 and
4/7, because the results of these two groups are different. When Rāhu is in
the 1/10 from Candralagna, the results are outstanding. The native is born
into a well-to-do family, as it is said that the native is a king at birth. In
another edition of Mānasāgarī, it is said that the person has a happy
childhood. Besides, the wealth increases manifold throughout life, and at
the time of death, the native is enormously wealthy or Mahādhani.
The results are the same when Rāhu is in the 9th from Candra.
When Rāhu is in the 4/7 from Candra, the results are the opposite of the
other two Kendras. In such a position, one’s father, mother and wife remain
in distress. Rāhu in the 4th from Candra affects the mother because a Krūra
in the Kārakabhāva from the Kāraka is detrimental. This disposition also
affects the father because Rāhu is in the 8th from the 9th house. Similarly,
Rāhu in the 7th causes suffering to one’s wife.
16.2.2.7.3
RĀHU IN THE TRIKOṆAS

Among the two Trikoṇa, Rāhu gives terrible results in the 5th and
outstanding results in the 9th. Normally, a Krūras in a Trikoṇa is not
favourable, but Rāhu in the 9th is an exception. When Rāhu is in the 5th,
the native suffers danger from water, and the death can be due to
drowning, and life is full of obstacles. The native faces obstacles in every
step. Rāhu in the 9th gives the same results as that of Lagna and the 10 th,
having a comfortable childhood and dying as a wealthy man.

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16.2.2.7.4
RĀHU IN THE TRIṢAḌĀYAS

Krūras in Triṣaḍāyas are outstanding, and Rāhu is no exception.

In these Bhāvas, Rāhu makes one a king or a minister or has favour from
the government or influential people. The person acquires a good amount
of wealth and is treated with an abundance of food and grains.
16.2.2.7.5
RĀHU IN THE DVIRAṢṬADVĀDASA

The results are excruciatingly painful when Rāhu is in the 2nd, 8th
or 12th. The native lacks wealth, honour, or happiness even in their
dreams. What to say about real life? Among the 3 Bhāvas, the Randhra
and Vyāya belong to the sensitive Bhāvas, i.e., the Mokṣa Trikoṇa (4/ 8/
12), and Krūras in such places cause immense suffering.
We already noticed that Rāhu, in the 4th from Candra, denies
happiness from mother and father, and now, we notice that in the 8th or
12th, the results are Similarly painful. Similarly, 2nd is the house of
sustenance, and Krūras in the 2nd or 12th Bhāvas from a Bhāva are never
conducive to the prospects of the Bhāvas. Therefore, Rāhu in the 2nd from
Candra causes numerous obstacles in life.
16.2.2.7.6
DETAILS OF RĀHU’S POSITION

Table 7

Rāhu in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
प्रथमे दशमे धमे चतराद्यदद
वेत्तमः । बाल्यकाले सुखी स
King at birth (Janmakāle
स्याद् वृद्धकाले महाधिी॥1॥ One
Lagna bhupati), great wealth at the born with Rāhu be in the same
1 house (sign) that of Candra, or
Rāhu time of death (vrddhakāle
mahādhani) be in the 10th or 9th house
from Candra, will remain
happy in his childhood and will
become enormously wealthy at
his old age.
धिे व्ययेऽष्टमे स्थािे चतराराहुः
यदा वेि् । धिमािाहसंयुक्तः
Endowed with wealth and
kinsmen (dhana-mānava-
सुखं स्वप्ने ि दृश्यिे ।।4।। One
Dhana born with Rāhu be in the 2nd or
2 samyutka), however, cannot
Rāhu the 8th house from Candra, will
even dream of happiness
(sukham svapne na dṛshyate). not draw happiness from his
wealth and assets of other
worldly materials and self-
esteemed.

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Rāhu in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
िृिीयैकादशे िष्ठे राहुश्चतराद्
वेद् यदद । स राजा राजमतिी
Same as Śatru Rāhu. King वा धिधातय-समाकु लः ।।2।। One
(rājā), King’s minister born with Rāhu be in the 3rd,
Sahaja
3 (rājamantrī), endowed with the 6th or the 11th house from
Rāhu
wealth and prosperity (dhana- Candra, on being endowed with
dhānya-samākushala). rulership or ministership (a
senator), will acquire a great
amount of wealth and food
grains.

Great miseries and pain to the चिुथे सप्तमे राहुश्चतर िो यदद

parents (mātā pitā जायिे । मािा नपिा िथा िारी
mahākashti), always giver of
Sukha िस्य कष्टेि संयुिाः ॥3॥ One
4 miseries and suffering
Rāhu born with Rāhu be in the 4th or
(hyasukhadāyaka). Śrī Vasudev
edition: Mother, father and wife the 7th house from Candra,
remain in distress. one’s mother, father and wife
will remain in distress.
पञ्चमे च यदा राहुश्चतराजलज-
सम् वम् । निधिं चानप
संनसद्धमापदश्च पदे पदे ॥5॥ One
Danger or death from water
(jalaja-sambhavam nidhanam born with Rāhu be in the 5th
Suta house from Candra will have a
5 chāpi siddham), danger and
Rāhu danger of death from water-
obstacles in each step
(āpadascha pade pade). borne creatures (like a
crocodile, alligator etc.); will
encounter obstacles at every
step (i.e. his entire life will be
full of struggle).
िृिीयैकादशे िष्ठे राहुश्चतराद्
वेद् यदद । स राजा राजमतिी
वा धिधातय-समाकु लः ।।2।। One
King (rājā), King’s minister
Śatru (rājamantrī), endowed with born with Rāhu be in the 3rd,
6 the 6th or the 11th house from
Rāhu wealth and prosperity (dhana-
dhānya-samākushala). Candra, on being endowed with
rulership or ministership (a
senator), will acquire a great
amount of wealth and food
grains.
Same as Sukha Rāhu. Great चिुथे सप्तमे राहुश्चतर िो यदद
miseries and pain to the
parents (mātā pitā
जायिे । मािा नपिा िथा िारी
Saptama mahākashti), always giver of िस्य कष्टेि संयुिाः ॥3॥ One
7
Rāhu miseries and suffering born with Rāhu be in the 4th or
(hyasukhadāyaka). Śrī Vasudev the 7th house from Candra,
edition: Mother, father and wife one’s mother, father and wife
remain in distress. will remain in distress.

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Rāhu in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
धिे व्ययेऽष्टमे स्थािे चतराराहुः
Same as Dhana Rāhu. यदा वेि् । धिमािाहसंयुक्तः
Endowed with wealth and सुखं स्वप्ने ि दृश्यिे ।।4।। One
Randhra kinsmen (dhana-mānava- born with Rāhu be in the 2nd or
8
Rāhu samyutka), however, cannot the 8th house from Candra, will
even dream of happiness not draw happiness from his
(sukham svapne na dṛshyate). wealth and assets of other
worldly materials and self-
esteemed.
प्रथमे दशमे धमे चतराद्यदद
वेत्तमः । बाल्यकाले सुखी स
स्याद् वृद्धकाले महाधिी॥1॥ One
Same as Lagna Rāhu. King at
Dharma birth (Janmakāle bhupati), born with Rāhu be in the same
9 house (sign) that of Candra, or
Rāhu great wealth at the time of
death (vrddhakāle mahādhani) be in the 10th or 9th house
from Candra, will remain
happy in his childhood and will
become enormously wealthy at
his old age.
प्रथमे दशमे धमे चतराद्यदद
वेत्तमः । बाल्यकाले सुखी स
Same as Lagna Rāhu. King at
स्याद् वृद्धकाले महाधिी॥1॥ One
Karma birth (Janmakāle bhupati), born with Rāhu be in the same
10 house (sign) that of Candra, or
Rāhu great wealth at the time of
death (vrddhakāle mahādhani) be in the 10th or 9th house
from Candra, will remain
happy in his childhood and will
become enormously wealthy at
his old age.
िृिीयैकादशे िष्ठे राहुश्चतराद्
वेद् यदद । स राजा राजमतिी
Same as Śatru Rāhu. King वा धिधातय-समाकु लः ।।2।। One
(rājā), King’s minister born with Rāhu be in the 3rd,
Lābha
11 (rājamantrī), endowed with the 6th or the 11th house from
Rāhu
wealth and prosperity (dhana- Candra, on being endowed with
dhānya-samākushala). rulership or ministership (a
senator), will acquire a great
amount of wealth and food
grains.
चतराद् द्वादश े मतदो जतमकाले
Same as Śatru Rāhu. King
(rājā), King’s minister यदा वेि् । निधगिो न क्षुकश्चैव
Vyāya
12
Rāhu
(rājamantrī), endowed with धमेणाऽनप नववर्जगि ॥12॥ On
wealth and prosperity (dhana- born with Śani be in the 12th
dhānya-samākushala). house from Candra will be poor
and will subsist on begging (a

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Rāhu in
Mānasāgarī by Mānasāgarī by
# different
Śrī Ramachandra Pandey Śrī PK Vasudev
Bhāvas
mendicant). He will also be an
irreligious person.

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16.2.3
THE CANDRA’S RĀŚI

M
uch has been said about Candra’s disposition in Rāśis in other
chapters of this book, mainly in the chapter on the Rāśi
characteristics and Graha Rāśiphala. However, since this
chapter deals with Candralagna, it is pertinent that we review the results
of the Rāśis falling in the Candralagna. These results are taken from
Mānasāgarī Adhyāya 1. I believe this section shall serve as a place of
reference in the context of deciphering the results Candralagna.
1. Meṣa Rāśi: लोलिेिः सदा रोगी धमागथग-कृ िनिश्चयः। पृथुजङ्घः कृ िघ्नश्च निष्पापो
राजपूनजिः ।।4।। कानमिी-हृदयाितदो दािा ीिो जलादनप । चण्डकमाग मृद ु श्वातिे
मेिराशौ वेन्नरः ।।5।। Roving eyes, sickly, quest for religion and wealth,
possess thick thighs; ungrateful, devoid of sins, favoured or honoured
by the king, liked by women, charitable, danger from water, get
quickly cooled off after being enraged.
2. Vṛṣabha Rāśi: ोगी दािा शुनचदगक्षो महासत्त्वो महामनिः । धिी नवलासी िेजस्वी
सुनमिश्च वृिे वेि् ।।6।। Given to enjoyment of worldly pleasures,
charitable, cleanly, adept in several things, extraordinarily strong,
exceedingly intelligent, wealthy, Lazy and enjoyer of comforts,
dignified, endowed with good friends, and is friendly to others.
3. Mithuna Rāśi: मृदव ु ाक्यो लोलदृनष्टदयालु मैंथिु नप्रयः । गातधवगनवि् कासरोगी
कीर्िग ागी धिी गुणी ॥ 7॥ गौरो दीघगः पिु वगक्ता मेधावी च दृढ़व्रिः । समथो तयायवादी
च जायिे नमथुिे जिः ।। 8।। Sweet speech, attractive eyes, merciful, fond of
the company of women or having sex, like a Gandharva (pleasant
appearance, fond of music etc., troubled by phlegmatic disorder,
wealthy, virtuous, fair-complexioned, tall bodied, clever, eloquent, a
brilliant person, having a firm determination, highly capable,
judicious.
4. Karka Rāśi: कायगकारी धिी शूरो धर्मगष्ठों गुरुवत्सलः । नशरोरोगी महाबुनद्धः
कृ पाङ्गः कृ त्यनवत्तमः ॥9॥ प्रवासशीलः कोिाढ्योऽबलो दुःखी सुनमिकः । अिासक्तको
गृहे वक्रः ककग राशौ वेन्नरः ।। 10।। A capable worker, wealthy, gallant,
devoted to preceptor; suffer mental illness or headaches;
exceptionally, intelligent, thin bodied, proficient in financial works, a
treasurer, lack physical strength, an aggrieved person, endowed with
lovely friends, indifferent and unattached towards home.
5. Siṅha Rāśi: क्षमायुक्तः दक्रयासक्तो मद्य-मांसरिः सदा । देशभ्रमणशील श्व शीि ीि:
सुनमिकः ।।11।। नवियी शीघ्रकोपी च जििी-नपिृवत्सलः । व्यसिी प्रकिो लोके
तसंहराशौ वन्नरः ।।12।। Merciful, workaholic, fond of meat and liquor,
travel across long distances, or to different countries, afraid of winter
or cold climate, endowed with good friends, amicable, but get enraged

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quickly, devoted to mother and father, addicted to some vices, famous

(visible) amongst people. आदी
6. Kanyā Rāśi: नवलासी सुजिाह्लादी सु गो धमगपटू रिः । दािा दक्षः कनववृद्ध ग ो
वेदशास्त्र-परायणः ॥13॥ सवगलोकनप्रयो िाट्य गातधवग-व्यसिे रिः । प्रवासशीलः
स्त्रीदु:खी कतयाराशौ प्रजायिे ।।14।। Lazy and enjoyer of comforts, pampered
by his friends, handsome and fortunate, religious, charitable, adept
in several things, popular amongst poets, devoted to the Vedas and
the Śāstras, liked by everyone, indulged in music, dance and vices
such as wine, live in a foreign land, troubled due to women folks.
7. Tulā Rāśi: अस्थािरोिणो दुःखी मृद ु ािी कृ पानतविः । चलाक्षश्चललक्ष्मीको
गृहमध्येऽनिनवक्रमः ।।15।। वानणजयदक्षो देवािां पूजको नमिवत्सलः । प्रवासी
सुहृदानमष्टस्िुाजािो वेन्नरः ॥ 16॥ Get enraged without provocation, in an
inappropriate time and place, feel sorrowful, soft-spoken, kind-
hearted, endowed with attractive eyes, unsteady or fluctuating
income, powerful at home, an astute businessman, devoted to
Bhagavān, affectionate to his friends, live abroad, loved by friends.
8. Vṛścika Rāśi: बाल्यप्रवासी क्रूरात्मा शूरः नपङ्गललोचिः । परदाररिो मािी
निष्ठु रः स्वजिे वेि् ॥17॥ साहसप्राप्तलक्ष्मीको जितयामनप दुष्टधीः । धूिश्च
ग ौरकलादक्षो
वृनश्चके जायिे िरः ।। 18।। Lives abroad from childhood, cruel-hearted,
gallant, have tawny eyes, indulge in others women, honourable,
hard-hearted or lack compassion towards own people, gain wealth
through valour, evil-minded towards mother, adept in the art of
deceit and thieving.
9. Dhanu Rāśi: शूरः सत्यनधिा युक्तः सानत्तवको जिितदिः । नशल्प-
नवज्ञािसम्पन्नोधिाढ्यो ददव्य ायगकः ॥ 9॥ मािी चटरिससम्पन्नो लनलि-नप्रय ािकः ।
िेजस्वी स्थूलदेहश्च धिुरानश वो िरः ॥ 20॥ Virtuous, truthful, righteous and
sāttvika disposition, loved by people, skilled in sculptural art,
wealthy, beget a beautiful wife, honourable, amicable, soft-spoken,
splendorous, stocky built.
10. Makara Rāśi: कु ले हीिो वशे स्त्रीणां पनण्डिः पटरवादकः । नितदको ललिाग्राह्मः
पुिाढ्यो मािृवत्सलः ॥21॥ धिी त्यागी सु त्ृ यश्च दयालुबगहुबातधवः।
पटरनचनतििसौख्यश्च मकरे जायिे िरः ॥ 22॥ Insignificant in his family or
clan, subjugated by women, scholarly, quarrelsome or argumentative,
criticizing, favourite of the fair sex, beget male children, devoted to
mother, wealthy, charitable, sacrificing, possessed of good servants
and merciful kinsmen who are concerned about his comforts.
11. Kumbha Rāśi: दािाऽलसः कृ िज्ञश्च गज-वानज-धिे श्वरः। शु दृनष्टः सदा सौम्यो
धि-नवद्या-कृ िोद्यम ॥23॥ पुण्यात्मा स्नेहयुक्तश्च स्वोपार्जगि-धिानतविः ।
शालूरकु नक्षर्िग ीिः कु म् राशी प्रजायिे ॥24॥ Charitable, lethargic, grateful,
lord of elephants, horses and wealth, good eyesight, amicable
personality, put effort towards gaining wealth and knowledge,

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virtuous, righteous, affectionate, gain wealth through self-effort, i.e.,

a self-made person, possesses a frog-like belly, and fearless.
12. Mīna Rāśi: गम् ीरचेनष्टिः शूरः पिु वाक्यो िरोत्तमः। कोपि: कृ पणो ज्ञािी गुणपूज्यः
कु लनप्रयः ।।25।। सुरसेवी शीघ्रगामी गातधवगकुशलः शु ः । मीिराशौ समुत्पिो मािवो
बतधावत्सलः ॥26॥ serious outlooks towards life, or serious towards
work, fearless, eloquent, best among people (i.e., dignified
personality), wrathful, miserly, wise and knowledgeable, respected
for meritorious qualities or talent, loved by his family and clan,
devoted to the Devatās, fast walker, profound musician, auspicious
and pious, adored by his kinsmen.

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16.2.4
THE CANDRA YOGAS

C
andra Yogas are attached with great significance in a Kuṇḍalī. This
is why most classical texts have a separate Adhyāya for Candra
yogas. The Yogas such as Sunapha, Anapha, Duradhara, Adhi,
Kemadruma etc. shape the overall health of a Kuṇḍalī and,
therefore, one’s life. This is covered in great detail in “ISJ Book11: Yogas”.
But since this chapter is about Grahas placement from Candra Lagna, it
is important to review them.
Stated below are the yogas from Bṛhatparāśara. Similar yogas are
found in other classical texts such as Bṛhajjātaka and Sārāvalī. They cover
yogas such as Uttama/Madhyama/Adhama, Mahabhagya, Adhi, Saumya
Upacaya, Sunapha/Anapha/Durdhara, Kemadruma and Sakaṭa. The
presence of Kemadruma or Sakaṭa yogas makes one’s life miserable.
However, before pronouncing judgement, one must also check the
nullification yogas.
Table 8

# Yoga Ref. Yoga

• Candra gives excellent results regarding
intelligence and skills in an Apoklima from
Position of Sūrya, middling in Panaphara and low in
Bṛhatparāśara
1 Candra Kendra.
37.1.
from Sūrya
• They are called Uttama, Madhyama and
Adhama yogas.
• For a day-birth, when Candra occupies Sva or
Mitra Navāñśa and receives a Dṛṣṭi from
Guru, one is endowed with wealth and
happiness.
Wealth and Bṛhatparāśara • A similar condition occurs when Candra
2 receives Dṛṣṭi from Śukra for a night birth.
happiness 37.2-4.
• In a contrary situation, the Dṛṣṭi from Guru
or Śukra on Candra makes one go with little
wealth, or even without that.
• This is called Mahābhāgya Yoga.
• Saumyas occupying the 8th, 6th, and 7th,
counted from Candra cause Candrādhi Yoga.
Candrādhi Bṛhatparāśara
3 • According to the strength of the participating
yoga 37.5.
Grahas, the native concerned becomes either
a King, a minister or an Army chief.
• When all the Saumyas be Upacaya, counted
from Candra, one is very affluent.
Candra- Bṛhatparāśara • When two Saumyas occupy the Upacayas,
4
Dhana yoga 37.6. one has middling effects on wealth.
• When only a single Saumya is in Upacaya,
the wealth is negligible.

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# Yoga Ref. Yoga

• This is called Saumya Upacaya Yoga.
• When a Graha other than Sūrya is in the 2nd
from Candra, Sunaphā Yoga is formed, in the
12th cause Anaphā Yoga is formed, and, if in
the 2nd and 12th from Candra, Durdharā
Yoga is formed.
Sunaphā, • One born in Sunaphā Yoga is a King or equal
Anaphā and Bṛhatparāśara to a King, endowed with intelligence, wealth,
5 fame, and self-earned wealth.
Durdharā 37.7-10.
yogas • One born in Anaphā Yoga becomes a king,
virtuous, famous, charming, and happy, free
from diseases.
• One born in Durdharā Yoga enjoys pleasures
and is charitable and endowed with wealth,
conveyances, and excellent servants.
• Excluding Sūrya, when there is no Graha
with Candra, in the 2nd or 12th from Candra,
or in a Kendra from Candra, Kemadruma
Kemadruma Bṛhatparāśara Yoga is formed.
6
yoga 37.11-13.
• One born in Kemadruma Yoga is reproached,
bereft of intelligence, and learning, and
reduced to poverty and perils.
• Candra in a Dusthāna (6, 8, 12) from
Devaguru Guru. This yoga is nullified when
Phaladīpikā Candra is in a Kendra from the Lagna.
7 Sakata yoga
6.14 • One born in this yoga is unlucky, may re-gain
what once lost, very ordinary, insignificant,
great mental grief, exceedingly unhappy.

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16.2.5
THE KARMABHĀVA

A
cārya Kalyāṇavarma attaches great significance to the Grahas
occupying the 10H from Candralagna. Candra is our key sustainer
in this world; hence, like other Candra yogas such as Gajakesari,
Anaphā, Sunaphā, Durdharā, Candrādhi etc. yogas, the yogas
formed due to the occupation of various Grahas in the 10H from Candra
attain exceedingly high significance. After understanding the placement of
various Grahas in the different Bhāvas seen from Candra, we need to focus
on the Karmasthāna specifically. This is because it is the Karma that
sustains us.
The Grahas and even the Rāśis in the 10H from stronger among
the Udaya and Candralagna hold special significance. In this regard,
Sārāvalī 33.3-6. states, “the results concerning the Karmasthāna depends
on the nature of the Rāśi, viz. Jungle (Siṅha Rāśi), Cara, Sthira, or Ubhaya
Rāśi, Saumya or Krūra Rāśi, Dvipāda, Catuṣpāda or Sarīsṛpa Rāśi, the
form of such Rāśi and the places indicated by such Rāśi. The Karmasthāna
should be carefully examined on these lines. The occupant of the
Karmasthāna counted from Candra, or from the Lagna (whichever is
stronger) influences the livelihood of the native according to his nature and
disposition.”
Among all the Bhāvas, the Karmasthāna requires a special
mention due to its importance in life. The primary reason we are born is
the Karma performed in previous lives, and the purpose in this life is to
continue to the Karma and complete where we left off in the previous life.
Also, wherever there is an opportunity to improve, we must improve to
annul the impact of the negative Karma in past lives.
Hence, Ācārya Kalyāṇavarma states in Sārāvalī 33.1., “Sages have
explained effects relating to the Rāśis coinciding with the 10th House,
Grahas posited therein, and Grahas aspecting the 10th House. I shall now
explain those results.” He called out the Dharma and Karma Bhāvas
among all the other Bhāvas and narrated the results of the various yogas
formed in the Karmasthāna from Candra.
What is to be considered the Karmasthāna? There are three
important Lagnas, Udaya, Candra and Sūrya, so which among them
should be taken as the Lagna for determining the Karmasthāna? In
Sārāvalī 33.2., he states that “the 10th House counted from the stronger
among the Udaya and Candralagna, is called Karmasthāna. When the
Lord of the Karmasthāna is powerful, the effects of Karma prosper.
Otherwise, the same declines.” In this matter, he somewhat deviates from
Ācārya Mantreśvara, who suggests using the stronger among the Udaya,
Candra and Sūrya Lagna for determining the Karmasthāna.

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Additionally, while it is important to check the Grahas occupying

the Karmasthāna, Ācārya Mantreśvara suggests judging the livelihood
from the Navāñśa dispositor of the lord of Karmasthāna. In my opinion, we
should accept the advice of both Ācārya Mantreśvara and Ācārya
Kalyāṇavarma and judiciously blend the results.
Ācārya Kalyāṇavarma has given the impact of 1 Graha, 2 Grahas,
3 Grahas and 4 Grahas yoga on the Karmabhāva. Although such yogas can
be found applicable across the entire Kuṇḍalī, these yogas mentioned by
Ācārya Kalyāṇavarma are useful, particularly in matters of livelihood. A
fair understanding of these yogas can make one’s assessment of a Kuṇḍalī
even more accurate.
While dealing with the Karmasthāna, Ācārya Kalyāṇavarma is
very meticulous. He narrates the results of the Grahas occupying the
Karmabhāva from the Lagna and gives the results specifically from
Candra.
On this matter, he states in Sārāvalī 33.7. “in a previous Adhyāya
(Ch. 31), the results of occupation of Grahas in the 10th House from the
Lagna have been explained, while dealing with Kendra positions of various
Grahas. Now specially explained are concerning Candra.”
A question here is, why must the yogas be called out separately for
both Lagna and Candralagna? Can we not apply the results of yoga
formation in the 10H from the Janmalagna to the 10H from Candralagna?
Let us explore this before we move on to the specific yogas.
According to Ācārya Kalyāṇavarma, the results of the Sūrya-
Maṅgala yoga in Karmabhāva from Udayalagna are “failures in his
undertakings, a servant, emotional, a principal employee with the king,
always distressed”. The results of the same yoga from Candra are
“labourer, artisan, craftsman, suffer severely from cough and pulmonary
consumption, a Jyotiṣī and will be an expert in the science of marks and
Rāśis (semiotics, cryptology) and logic.” There are some perceptible
differences between the two yogas.
Why do we see the differences in the Results? The prime cause of
the differences in the results is that in a Candra yoga, Candra is also
involved in the yoga in the form of Graha. So, in such yogas, Candra is not
only serving as the Lagna but is also influencing the Grahas in the 10H.
Let us explore further! Sūrya is the King, and Maṅgala is the Army chief.
When the Grahas conjoin in the 10H, the native may be an army chief in
the King’s service.
The failures in the undertaking can be caused by the occupation of
two Krūras in the Karmabhāva. This yoga is highly combustible and can
cause burning to the Bhāva they occupy. The 10H is associated with some
qualities of mind, such as steadiness, firmness etc.; hence, this yoga causes
mental distress. These results are not absolute as they are modified

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depending on the Rāśi, dignity, aspect and other yogas. The same yoga,
occurring in the 10H from Candralagna, makes one good in deciphering
sign language, making connections between apparently disconnected
things, identifying common themes etc., which Maṅgala also governs.
The results from Candra are highly positive because Sūrya and
Maṅgala are independently positive in the 10H from Candra. The suffering
from cough and cold is due to their influence on Candra. Both are Agni
Tattva (Pitta pradhāna) Grahas, and they can cause inflammation to the
śleśmā-dhatu (governed by Candra), causing cough and pulmonary
consumption etc.
The same Sūrya-Maṅgala yoga that makes one craftsman, Jyotiṣī,
and an expert in reading signs and symbols, undergo some transformation,
depending on the conjunction of another Graha. When conjoined with its
Mitra Graha Guru, the result becomes par excellence. The native becomes
highly fortunate, destroys his enemies, and becomes plentiful (resourceful,
bountiful). When it conjoins with Budha with, although there is a fight
between Budha and Maṅgala, with Sūrya in the picture, the fights are
reconciled, and the yoga gains from the Śubha nature of Budha.
This yoga makes the native fortunate, excellent among his people,
equal to a king, and honoured by all. Śukra, on the other hand, is hostile
towards Sūrya but Sama towards Maṅgala. Also, the conjunction of Agni
and Jala Tattva is not favourable. This brings out the negative qualities of
Maṅgala (qualities of Vṛścika), making the native Cruel, stealing others’
wealth etc.
But being a Saumya, there are some Śubha results also, making
the native adventurous and highly skilful. The same yoga of Sūrya-
Maṅgala, when conjoin with Śani, Śatru of both Sūrya and Maṅgala, the
results take an ugly turn. The native becomes inclined towards cruel acts,
becomes foolish, sinful and bad in conduct. This all indicates the
overwhelming influence of Śani on Sūrya and Maṅgala. Maṅgala, when
under negative influences, makes the person violent, stealing prone and
harbour criminal tendencies.
Below are the results of 1 Graha, 2 Grahas, 3 Grahas and 4 Grahas
in the 10H from Candra. While it is important to learn these results, it is
equally important that one does not take them verbatim and adjust them
based on the yoga formation in the 10H from the Lagna and other factors
in the Kuṇḍalī. Each yoga in a Kuṇḍalī interacts with other yogas, which
impacts the yoga results. Also, not all the results can be equally seen in all
individuals having these yogas.
Depending on the Rāśi involved in the 10H from Candra, some
results are stronger than others. For instance, the Sūrya-Maṅgala yoga in
Budha’s Rāśi can make one an artisan, in Tulā Rāśi, a labourer, in Karka,
it can give pulmonary consumption etc., in Sūrya, Maṅgala or Budha’s

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Rāśi, the native can be a Jyotiṣī or a sign reader. In the Vṛścika Rāśi, the
native can become a highly adept occultist etc. Therefore, one should have
a flexible mind to adapt the results based on various circumstances.

16. 2. 5.1
CA N DR A ’S KA R MA BHĀ V A

Following are the results of Grahas in the 10th from Candra as per
Sārāvalī 33.8-13. All Grahas except Śani give outstanding results in the
10th, depending on their own Kārakatvas. Sūrya gives royal favour,
Maṅgala- heroic deeds, Budha- knowledge, intellect, and wealth, Guru-
wisdom, wealth, and fame, and Śukra- good fortune and success. Śani, on
the other hand, causes- physical weakness, health hazards and poverty.
Table 9
# Graha Results
Successful in his undertakings, wealthy, physically strong, a king,
1 Sūrya
patronising others, healthy physique.
Inclined towards valorous (heroic) deeds, live in foreign places, long for
2 Maṅgala
sensual enjoyments, cruel, akin to an outcast in conduct.
Learned, wealthy, abundant knowledge of sacred matters like the Veda,
3 Budha Purāṇa etc., dear to the King, famous, and intelligent, acquainted with
many art forms.
Fulfilment of desires, righteousness, affluence, excellent history
4 Guru
(background) among his people, a king’s minister, and fame.
Fortunate, beautiful (handsome), famous, successful in his
5 Śukra
undertakings, wealthy, and honoured by the king.
Physical diseases, weaknesses (vyādhitadehaṁ), suffering poverty or
6 Śani financial distress (niḥsvaṁ), grieving (duḥkhānvitaṁ), bereft of children
(prajāhīnaṁ) and always having a troubled mind (nityodvignaṁ).

16. 2. 5. 2
D VI G RA HA Y OG AS

Here are the Dvigraha yogas in the 10H from Candra as per
Sārāvalī 33.14-28.
16.2.5.2.1
SŪRYA YOGA

1. Sūrya-Maṅgala: Labourer (karmakaran), artisan, craftsman, suffer

severely from cough and pulmonary consumption, a Jyotiṣī, an expert
in the science of marks and signs (semiotics, cryptology), logic.
Notes: Semiotics is the study of signs and signs processes (semiosis),
indication, designation, likeness, analogy, metaphor, symbolism,
signification, and communication.

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2. Sūrya-Budha: Enjoy robes and ornaments; a trader, lives through

the means of water.
3. Sūrya-Guru: Successful in his undertakings, honoured by the king,
brave, famous.
4. Sūrya-Śukra: Patronize his people, fortunate, dear to the king, and
increase his possessions through the help of his wife (or women).
5. Sūrya-Śani: Liable to imprisonment, a servant, poor, wretched (or
miserly), lose to thieves, a prattle.

16.2.5.2.2
MAṄGALA YOGA

6. Maṅgala-Budha: Many enemies, skilful in archery, highly valorous.

7. Maṅgala-Guru: Mighty leader, gain wealth through friends and live
thereby, fortunate.
8. Maṅgala-Śukra: Interested in living in foreign places, trading in
gold, precious stones etc., progress through women.
9. Maṅgala-Śani: Adventurous, base (immoral), suffer from diseases.

16.2.5.2.3
BUDHA YOGA

10. Budha-Guru: Wealthy, honoured by the king, righteous, leader of

men, famous.
11. Budha-Śukra: Endowed with friends, learning, wife, wealth and
happiness, a King’s minister, and a provincial head.
12. Budha-Śani: A potter, famous, imparter of learning, and author of
books.

16.2.5.2.4
GURU YOGA

13. Guru-Śukra: Serve a superior king, head Brāhmaṇas, devoid of

grief, an imparter of learning and skilful.
14. Guru-Śani: Base (immoral), cause grief to others, act like an aged
person, having a firm residence, successfully begin his undertakings.

16.2.5.2.5
ŚUKRA YOGA

15. Śukra-Śani: An artist, trading in perfumes and incense, a doctor,

dealing in black salt (poison, antimony, sapphire etc.) and camphor
(flour, chalk, lime).

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16. 2. 5. 3
TR IG R AHA Y O GA S

Here are the results of Trigraha (3 Graha) yogas from Sārāvalī

38.29-48.
16.2.5.3.1
SŪRYA YOGAS

16.2.5.3.1.1
SŪMA YOGAS

Normally, Sūrya-Maṅgala makes one a labourer, an artisan, a

craftsman, and suffers severely from cough and pulmonary consumption.
The person can be a Jyotiṣī, an expert in the science of marks and signs
(semiotics, cryptology) and logic.
1. Sūrya-Maṅgala-Budha: Fortunate, excellent among men, equal to
King, honoured by all.
2. Sūrya-Maṅgala-Guru: Fortunate, destroys his enemies, plentiful
(resourceful).
3. Sūrya-Maṅgala-Śukra: Cruel, adventurous, steal others’ wealth,
highly skilful.
4. Sūrya-Maṅgala-Śani: Inclined towards cruel acts, foolish, sinful,
bad in conduct.

16.2.5.3.1.2
SŪBU YOGAS

Normally, the Sūrya-Budha yoga indicates one endowed with robes

and ornaments, a trader or one who lives through the means of water.
5. Sūrya-Budha-Guru: Learned, beautiful, righteous, dear to his
relatives.
6. Sūrya-Budha-Śukra: Famous, righteous, devoid of anger,
unconquerable, fortunes, plenty of robes
7. Sūrya-Budha-Śani: Cruel, fickle-minded, not virtuous, afflicted by
weapons and fire.

16.2.5.3.1.3
SŪGU YOGAS

Normally, the Sūrya-Guru yoga makes one successful in his

undertakings, honoured by the king, brave and famous.
8. Sūrya-Guru-Śukra: Fortunate, earn through learning, righteous,
always enjoy pleasures.
9. Sūrya-Guru-Śani: Devoid of (worthy) history, still honourable and
courageous.

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16.2.5.3.1.4
SŪŚU YOGAS

Normally, the Sūrya-Śukra yoga indicates one who patronizes his

people, is fortunate, is dear to the king, and increases his possessions
through the help of his wife (or women).
10. Sūrya-Śukra-Śani: Miserly, fickle-minded, prohibited by all.

16.2.5.3.2
MAṄGALA YOGAS

16.2.5.3.2.1
MABU YOGAS

Normally Maṅgala-Budha yoga indicates one with many enemies,

skilful in archery and highly valorous.
1. Maṅgala-Budha-Guru: Righteous, having a large family, many
children, learned, wealthy.
2. Maṅgala-Budha-Śukra: Interested in fine arts, a dealer of
garlands, goldsmith, dear to all.
3. Maṅgala-Budha-Śani: Righteous, addicted to sleep, wicked, dirty.

16.2.5.3.2.2
MAGU YOGAS

Normally, the Maṅgala-Guru yoga indicates one who is a mighty

leader, gains wealth through friends and live thereby, and one who is
fortunate.
4. Maṅgala-Guru-Śukra: Wealthy, valorous, inclined towards
honouring Devatās and Brāhmaṇa.
5. Maṅgala-Guru-Śani: Bereft of learning, wealth, and kinsmen,
mean-minded, bereft of happiness, and deformed (or distressed).

16.2.5.3.2.3
MAŚU YOGA

Normally, the Maṅgala-Śukra yoga indicates one is interested in

living in foreign places, trading in gold and precious stones, and
progressing through women.
6. Maṅgala-Śukra-Śani: Minister, an excellent personage, interested
in others’ religions, wealthy, have many professions.

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16.2.5.3.3
BUDHA YOGAS

16.2.5.3.3.1
BUGU YOGAS

Normally, the Budha-Guru yoga makes one wealthy, honoured by

the king, righteous, a leader of men, and famous.
7. Budha-Guru-Śukra: In Śukra’s Rāśis – Fulfilment of desires
(happiness). In other Rāśis – suffer from diseases.
8. Budha-Guru-Śani: Interested in authorship and literature,
wealthy, a modest servant, fond of wandering, beautiful (handsome).

16.2.5.3.3.2
BUŚU YOGA

Normally Budha-Śukra yoga endows one with friends, learning,

wife, wealth and happiness and makes one a King’s minister or a provincial
head.
9. Budha-Śukra-Śani: Endowed with wisdom, a boxer, interested in
living in foreign countries, diligent, tamed (like an elephant).

16.2.5.3.4
GURU YOGA

16.2.5.3.4.1
GUŚU YOGA

Normally, the Guru-Śukra yoga makes one serve a superior king,

head Brāhmaṇas, devoid of grief, an imparter of learning and skilful.
10. Guru-Śukra-Śani: Learned, righteous, kind, truthful.

16. 2. 5. 4
CA T UṢ G R AH A Y O G AS

Here are the results of Trigraha (3 Graha) yogas from Sārāvalī

38.50-61. To study the Catuṣgraha yoga, one must study the Dvigraha and
Trigraha yogas first because these yogas are built upon the foundation laid
by the 2 and 3 Grahas yutis. Below are the results of such 2 and 3 Graha
yogas, which must be understood before advancing to the results of
Catuṣgraha yogas.
16.2.5.4.1
SŪRYA-MAṄGALA YOGA

Normally, Sūrya-Maṅgala makes one a labourer, an artisan, a

craftsman, and suffers severely from cough and pulmonary consumption.
The person can be a Jyotiṣī, an expert in the science of semiotics,
cryptology, and logic.

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16.2.5.4.1.1
SŪMABU YOGAS

Normally, the Sūrya-Maṅgala-Budha yoga indicates one who is

fortunate, excellent among men, equal to King and honoured by all.
1. Sūrya-Maṅgala-Budha-Guru: Valorous, physically hurt,
charitable, interested in all deeds (all kinds of activities).
2. Sūrya-Maṅgala-Budha-Śukra: Garland dealer, writer, and artist.
3. Sūrya-Maṅgala-Budha-Śani: Blessed with wealth, conveyances,
and elephants.

16.2.5.4.1.2
SŪMAGU YOGAS

Normally, the Sūrya-Maṅgala-Guru yoga indicates one who is

fortunate, destroys his enemies, and has an abundance of riches, wealth,
grains, and prosperity.
4. Sūrya-Maṅgala-Guru-Śukra: Even though one will have a mean
profession, he will be excellent, have sons and agricultural living.
5. Sūrya-Maṅgala-Guru-Śani: Skilfully cunning, cruel, cheat others.

16.2.5.4.1.3
SŪMAŚU YOGA

Normally, the Sūrya-Maṅgala-Śukra yoga indicates one who is

cruel, adventurous, steal others’ wealth and is highly skilful.
6. Sūrya-Maṅgala-Śukra-Śani: Hard-hearted, fortunate, eloquent,
interested in agriculture.

16.2.5.4.2
SŪRYA-BUDHA YOGA

Normally, the Sūrya-Budha yoga indicates one who is endowed

with robes and ornaments, a person who is a trader, or one who lives
through the means of water.

16.2.5.4.2.1
SŪBUGU YOGAS

Normally, the Sūrya-Maṅgala-Guru yoga indicates one who is

learned, beautiful, righteous, and dear to his relatives.
7. Sūrya-Budha-Guru-Śukra: Not available
8. Sūrya-Budha-Guru-Śani: Not available

16.2.5.4.3
SŪRYA-GURU YOGA

Normally, the Sūrya-Guru yoga makes one successful in his

undertakings, honoured by the king, brave and famous.

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16.2.5.4.3.1
SŪGUŚU YOGA

Normally, the Sūrya-Guru-Śukra yoga indicates one who is

fortunate, earns through learning, is righteous, and always enjoys
pleasures.
9. Sūrya-Guru-Śukra-Śani: Interested in foreign places; indulge in
diverse actives.

16.2.5.4.4
MAṄGALA-BUDHA YOGA

Normally Maṅgala-Budha yoga indicates one with many enemies,

skilful in archery and highly valorous.

16.2.5.4.4.1
MABUGU YOGA

Normally, the Maṅgala-Budha-Guru yoga indicates one who is

righteous, has a large family and many children, is learned, and is wealthy.
10. Maṅgala-Budha-Guru-Śukra: Skilful, courageous, unconquerable
in battle.
11. Maṅgala-Budha-Guru-Śani: Dirty, battle prone, destroys enemies.

16.2.5.4.4.2
MABUŚU YOGA

Normally, the Maṅgala-Budha-Śukra yoga indicates one interested

in fine arts, a dealer of garlands, a goldsmith, dear to all.
12. Maṅgala-Budha-Śukra-Śani: Abundant learning, valorous, broad-
bodied.

16.2.5.4.5
MAṄGALA-GURU YOGA

Normally, the Maṅgala-Guru yoga indicates one who is a mighty

leader, gains wealth through friends and live thereby, and one who is
fortunate.

16.2.5.4.5.1
MAGUŚU YOGA

Normally, the Maṅgala-Guru-Śukra yoga indicates one who is

wealthy, courageous, and honour Devatās and Brāhmaṇa.
13. Maṅgala-Guru-Śukra-Śani: Courageous, endowed with family and
wealth.

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16.2.5.4.6
BUDHA-GURU YOGA

Normally, the Budha-Guru yoga makes one wealthy, honoured by

the king, righteous, a leader of men, and famous.

16.2.5.4.6.1
BUGUŚU YOGA

Normally, in Śukra’s Rāśis, the Budha-Guru-Śukra yoga indicates

the fulfilment of desires (happiness). In other Rāśis, this yoga indicates
suffering from diseases.
14. Budha-Guru-Śukra-Śani: Calm, intelligent, dear to people.

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16.2.6
MISCELLANEOUS YOGAS

G
iven here are several other Candra yogas that are not mentioned
elsewhere. This includes yogas that make one a doctor, priest, or
swindler. The results of dṛṣṭi of Śubha and Krūras on the Grahas
in the 10th from Candra are also covered here. Also covered here are the
general results of Grahas in different Bhāvas from Candralagna.

16. 2. 6. 1
A D OC TO R E TC .

Sārāvalī 33.62.
When Krūras occupy the 10th House counted from Candra and
dṛṣṭied by Saumyas, the native becomes a Doctor, priest
(Purohita), a Jyotiṣī (Daivajña), or is interested in cheating
others.

When there are Krūras in the 10th from Candra and dṛṣṭied by
Saumyas, the native becomes one of the following, (1) a Doctor, (2) a Priest,
(3) a Daivajña, or (4) a Cheat. Now, how do we know which results shall
manifest in a Kuṇḍalī? That would depend on the other yogas in the
Kuṇḍalī. For instance, if there are other yogas for healing, such Candra-
Budha yoga, the yoga of Lagna and Ari Bhāva, and having
Saumyayutidṛṣṭi etc., then the person can be a doctor, physician, or healer.
Similarly, if there are yogas for becoming a Daivajña, the person
becomes a Daivajña. For instance, in my Kuṇḍalī, I have Sūrya-Maṅgala-
Budha, which is dṛṣṭied by Guru, and I have become a Daivajña. A person
becomes a cheat when the Randhrabhāva is involved, and the Lagneśa is
weak, among several other things.

16. 2. 6. 2
THE DṚṢ ṬI EF FE CT S

Sārāvalī 33.63.
Whatever effects have been ascribed in this chapter especially
reveal beneficially when Saumyas aspect the 10th House from
Candra. On the other hand, when Krūras aspect, the Śubha
results may not be there.

Ācārya Kalyāṇavarma clarifies that whatever has been said above,

regarding good or bad results of Dvigraha, Trigraha and Catuṣgraha yogas,
the good results mentioned therein fructify when there is Saumyadṛṣṭi. If,
instead, Krūras cast their dṛṣṭi, not only the Śubha results shall be absent,
but instead, they shall fructify the negative sides of the yoga. For instance,

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the Budha-Guru-Śukra-Śani yoga makes one calmly disposed, intelligent

and dear to people.
However, what happens when Rāhu conjoins them or dṛṣṭies them?
Then, we must say that the person shall be conspiring inwardly in the garb
of calmness; the intellect will be shrewd and scheming. The person may be
dear to people, but he may not want good for them. In this manner, the
results of dṛṣṭi must be evaluated. If there is both Śubha and Krūradṛṣṭi,
then one who is stronger, his effects shall persist.

16. 2. 6. 3
THE K R ŪR AS

Sārāvalī 33.64.
Krūras in the 3rd or the 6th from either the Udayalagna or
Candralagna proves favourable, while in the 8th, 12th, or the
Lagna, they are inauspicious, more so in the Lagna.

It is widely known that Saumyas in the Kendrakoṇa and Krūras in

the Triṣaḍāyas make them effective in bestowing good things in life. In this
śloka, Ācārya Kalyāṇavarmā brings out the results of the 3rd and 6th
specifically, where Krūras give material success. In fact, according to
Maharṣi Parāśara and Maharṣi Jaimini, powerful Krūras in the 3rd and 6th
from Āruṛhalagna make one wealthy and powerful. Similar yogas can be
expected when the Krūras are in the 3rd/ 6th from either the Udayalagna or
Candralagna.
On the other hand, Krūras in the 8th/12th cause immense suffering
and pain. The 8th and 12th are part of Mokṣa Trikoṇa (4/8/12) and are overly
sensitive places. Krūras in these places cause much pain and suffering;
among them, 8th and 12th are specially called out. Krūras in the Lagna, be
it Candralagna, Udayalagna, or Āruṛhalagna, cause pain, suffering,
financial distress, and loss of name and honour. This is truer when the
Krūras are weak and afflicted, such as being in their Nīca/Śatru Rāśi, and
subjected to Krūradṛṣṭi or Pāpakartari.

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16.2.7
LIVELIHOOD

H
ow do we decipher one’s livelihood from a Kuṇḍalī? The Śāstras
are unanimous about the method of finding one’s livelihood. To
find livelihood from a Kuṇḍalī, one must ascertain the strongest
Lagna among Udaya, Candra and Sūrya. Normally, the Lagna
Rāśi containing the most Grahas (excluding Rāhu/Ketu) is the strongest.
If two Rāśis have the same number of Grahas, one occupied by a
Ucca Graha or Svagṛhi Graha is considered stronger. If none qualifies for
that, one must identify the Rāśi that is dṛṣṭied by Guru, Budha or its Lord.
The Rāśi having more of such dṛṣṭi is powerful. If none qualifies for this,
then consider the Rāśi whose lord is of higher Ṣaḍbala.
Once the stronger Lagna is determined, find the 10th house and its
lord. After that, find the Añśeśa (Navāñśa dispositor) of the 10th lord. This
is the determiner of Karma in a Kuṇḍalī. The livelihood is normally seen
from the characteristics of this Graha, the Bhāva and Rāśi occupied by this
Graha, the Bhāva dṛṣṭied by this Graha, and the other Grahas having yuti
with this Graha, the Karma Determiner. We call this Graha,
Karmakāraka.
Suppose in a Kuṇḍalī, the Karmakāraka is dignified, placed in a
Śubha Rāśi/Añśa, in Ucca/Mitra/Mūlatrikoṇa etc. state. In that case, the
person has a great career (livelihood) and is honoured in his
work/workplace. The person will have control over his livelihood and will
rise in life. The weakness/affliction of this Graha makes it difficult.
There are several other indications of livelihoods and earning in a
Kuṇḍalī, including the Rāśi/Añśa/Nakṣatra of the Dasamalagna (MC/
Midheaven), the Grahas in the 11th from Āruṛhalagna, the Janma
Nakṣatra, the Candra Nakṣatra, the Rāśi occupied by Śani, the 10th from
Śani etc. This chapter deals with a few key ones of such factors leading to
livelihood.

16. 2. 7 .1
THE IN D I CA TO RS

Sārāvalī 33.65.
One’s livelihood should be predicted based on the 10th from
Candra or the Lagna, whichever is stronger. The earnings
(livelihood) are also indicated by the stronger of the Lords of the
10th counted from Candra or the Lagna.

In a Kuṇḍalī, the livelihood is known from the Karmabhāva (10H).

The Karmabhāva is the house of honour and independence. When this
Bhāva, the Bhāveśa and the Kāraka Sūrya are strong, the native engages

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in a dignified profession, where he has independence and receives

authority, honour, and recognition.
Determination of profession in a Kuṇḍalī is a diverse area of
Jyotiṣa and requires a detailed study of the Kuṇḍalī. Each Graha in a
Kuṇḍalī contribute to this and thus needs to be studied. The Dhana yogas,
Rājayogas etc., impact one’s livelihood; hence, they must also be assessed.
According to Ācārya Kalyāṇavarmā, the livelihood must be seen
from the Karmabhāva from the Udayalagna or Candralagna, whichever is
stronger. The relative strength between them can be judged by employing
the Bhāva and Rāśi bala. One should refer to “ISJ Book4: Strength and
Bhāva Analysis” for details.
Although Sūrya Lagna is not stated here, the strength of Sūrya
Lagna should also be judged vis-à-vis the Janma and Candralagna. The
Navāñśa dispositor of the 10L from the strongest Lagna prevails strongly
in livelihood matters. If this Graha is strong in the Kuṇḍalī, the native
attains high status, dignified position, authority, and honour.

H o u se + L o rd Stre n g th s
1063
1063 1015
906905
837 857 831841834
816
691
649
631

200
As h2 h3 h4 h5 h6 h7 h8 h9 mch11h12

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 THE SPECIAL LAGNAS

Let us review this in the Kuṇḍalī of Śrī Mukesh Ambani. The

Lagna and Sūrya Lagna is Meṣa and Candralagna is Dhanu.
In the Bhāva Bāla, we notice that the 9H, containing Candra, is
the strongest. Hence, we should use that as the effective Lagna for
professional matters.
From Candralagna, the 10H is vacant, meaning the 10L will be an
effective indicator. The 10L is Budha and is in Vṛścika Navāñśa owned by
Maṅgala. This makes Maṅgala the strongest determinant of professional
matters for Śrī Ambani.
In the Rāśi Kuṇḍalī, Maṅgala is in Vṛṣabha Rāśi and dṛṣṭied by
Śani by Grahadṛṣṭi. Maṅgala is the Lagneśa in the Dhanabhāva and
dṛṣṭied by the Karmeśa and Lābheśa Śani, an excellent yoga for finances.
He is a business tycoon with involvement in textile, petroleum and
communication. The dispositor of Maṅgala, Śukra, is in Meṣa Rāśi, in the
Lagna, conjoined with 3 Grahas, Budha, Sūrya and Ketu, indicating the
diverse field he is involved in.
The Parivartana of the Lagneśa and Dhaneśa is a Dhana yoga and
indicates the honour and fame received for the success of his work.
Maṅgala and Guru formed a Kendra yoga, indicating his father’s
contribution (9L Guru) to the rise in his life. The same can be said for
Guru’s dṛṣṭi on the Lagna containing Śukra, Maṅgala’s Rāśi dispositor.

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Let us take another example. In this Kuṇḍalī, the 9H containing

Sūrya is the strongest among the 3 Lagnas. The 10L from Sūrya is Śukra,
who is in Dhanu Navāñśa owned by Guru. Guru is the strongest
determinant of profession in this Kuṇḍalī.
Guru is the Lagneśa in the Kuṇḍalī and is in Kumbha Rāśi. Guru
is the Kāraka for Jīva or people. This person works in the field of Human
Resources. Kumbha is a deeply philosophical Rāśi, which indicates that
this person works with philosophical subjects. Since Guru is akin to Ucca
in Kumbha Rāśi, the person will rise in his career and occupy a dignified
and authoritative position. Guru being the Lagneśa, will also bless him
with fame. Lagna and Lagneśa are the harbingers of fame.

16. 2. 7 .2
THE R ĀŚ I EFF E CT S

The Rāśis play an important role in the matters of livelihood

options. Each Rāśi has some characteristics, which can be learnt in detail
in a separate chapter on the Rāśis. Depending on the Rāśis occupied by the
Bhāvamadhya of the 10H (10th house cusp) in the Rāśi Kuṇḍalī as well as
various Vargas (particularly Dreṣkāṇa and Navāñśa), the native is inclined
to choose from a certain set or livelihood options.
When does a Rāśi become prominent in the 10H? This becomes
particularly true when the 10H from the strongest among the 3 Lagnas
(Udaya, Candra and Sūrya) is unoccupied by a Graha. In such a case, the
Rāśi occupied by the 10th House can take a leading role. If a Graha is
occupying the Bhāva, then it is likely that Graha will grab the opportunity
to influence the livelihood.
It is also possible that, even though there is a Graha in the
Karmabhāva from the strongest Lagna, the Rāśi can still take a passive
role. It is also possible that the Rāśi occupied by the Navāñśa dispositor of
the 10th lord from the strongest Lagna can have a say on the livelihood
matters. In humble opinion, we should judge the Rāśi occupied by the
Bhāvamadhya of the Karmabhāva of the strongest Lagna, even though
there may be a Graha located in the said Bhāva. Then, suitably blend the

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results of the Grahas and the Rāśi. The list here is from Sārāvalī 33.66-80
but is not exhaustive.
Table 10

# Rāśi Results
Live through gardens, intelligence, service, agriculture, trading in
1 Meṣa
juices (rasa), and an envoy.
Live through carts, quadrupeds, birds, wild animals, and by
2 Vṛṣabha
gathering grains.
Trading through water, precious stones, vessels, conch, writing,
3 Mithuna
accountancy.
4 Karka Weapons, golden ornaments, arrows, hunting.
Precious stones, gold, stones (masonry), agriculture, cows (cattle),
5 Siṅha
and grains.
6 Kanyā Vehicles, gems, gold, scents, music, arts (fine arts), writing,
Teaching, dealing in gold, many ways and means, friends, cows,
7 Tulā buffaloes, saleable articles (trading), waterborne articles, grains,
fruits, agriculture, and arts.
Female association, agriculture, thieving, serving the King, sinful
8 Vṛścika acts, rendering physical treatments (i.e. medical profession),
blacksmith, grains.
Ministership under a king, protection of forts, cattle, horses,
9 Dhanu firewood, indicating omens, machinery, mathematics, and medical
treatment.
10 Makara Cots (beds), gardening, chemicals, waterborne articles.
Weapons, burning, separation (causing conflicts), thieving,
11 Kumbha
carrying headloads, physical stamina.
12 Mīna Living through weapons, waterborne articles, sale of horses etc.

16. 2. 7 .3
THE G AI N S F RO M T HE R EL ATI ON S

Sārāvalī 33.81.
Sūrya in the 10th indicates income through father, Candra
mother, Maṅgala enemies, Budha friends, Guru brothers, Śukra
females and Śani servants.

Candra denotes our connection to this world. Hence, the Grahas

reckoned from Candralagna strongly affect our connection with various
relations. 10H is the Artha Kendra, i.e., the Kendra that pivots the Artha
Trikoṇa, 2, 6, 10. Hence, the Graha in the 10H from Candra indicate people
who could either pass their wealth to us or help us earn. The naisargika
Kārakatvas of the Grahas are judged in this matter.
This should be seen from the 10H of the strongest among 3 Lagnas,
Sūrya, Candra and Udaya. Some scholars consider this exclusively from
Candralagna, which cannot be true because then Candra cannot be in the
10th this Lagna. It is said that Candra in the 10th from the Lagna indicates

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gains from his mother. This can only be true when Udaya or Sūrya is
considered the Lagna.
Further to this, Sārāvalī 33.65 especially clarifies in no ambiguous
words that “one’s livelihood should be predicted based on the 10th from
Candra, or the Lagna; whichever is stronger. The earnings (livelihood) will
also be indicated by the stronger of the Lords of the 10th counted from
Candra or the Lagna.” However, texts such as Bṛhajjātaka stipulate that
the livelihood must be studied from the 10th from the strongest of Udaya,
Candra and Sūrya Lagnas. The Navāṅśeśa of the lord of this 10th has a
crucial say in the matters of livelihood.

16. 2. 7 .4
AB UN DA N T G AIN S

Sārāvalī 33.82.
There will be gains in many ways if the Lagna, the 2nd and the
11th are occupied by dignified Grahas, so say the preceptors.

The Gains are abundant when the 2nd and 11th are occupied by
dignified Grahas, i.e., Grahas in their Ucca, Mūlatrikoṇa, Sva or Mitra
Rāśis. The proportion of results should be based on the relative strength of
the dignity, Ucca being the highest. On the contrary, Grahas in their
Nīca/Śatru Rāśi in these two Bhāvas spoil wealth. The 2nd, or the
Dhanabhāva, is the house of the savings, where wealth is stored like grains
are stored in a Granary. It denotes the treasury or the bank where savings
are kept.
On the other hand, the 11th or the Lābhabhāva, is the house of
income or earning and denotes the sources from which wealth is earned or
accumulated. If the 11th is strong, but the 2nd is weak, the native has good
earnings, but the savings is poor. However, if the 2nd is strong and the 11th
is weak, the native is given good savings to start with, perhaps through
inheritance, but that dwindles with time because there is no replenishment
from the 11th house. It is only when both are strong that the saved wealth
is good and grows with time.

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16.2.8
THE RĀŚI EFFECTS

A
fter having studied the results of disposition in Candra in several
Rāśis and Grahas in the several Bhāvas from Candralagna, let us
study some unique results stemming from Candra’s disposition in
several Rāśis and Nakṣatras. The results of the following section are
excerpted from Mānasāgarī Adhyāya 1.
The results are tabulated clearly so the reader can easily refer to
them. The results are tabulated in three sections (1) Danger indicated in
various years for birth in different Rāśis, (2) circumstances prevailing at
death depending on birth in different Rāśis, and (3) The results of birth in
different Nakṣatra Padas.

16. 2. 8 .1
RĀ ŚI B AS ED A R I Ṣ Ṭ A

The following table gives various dangers (Ariṣṭa) for people born
in different Rāśis. They can occur in the form of danger to life (such as
drowning, burning), injuries (cuts, wounds), bodily pain and suffering. The
results mentioned here are only indicative, and other indicators modify
them in a Kuṇḍalī.
For instance, should we expect such results to occur if a person
runs a fabulous Daśābhukti and Gocara? No, we should maintain a balance
between countering indications in a Kuṇḍalī. So, no single indicator should
be considered sacrosanct and overriding. It is only after a balanced
assessment one should conclude.
But what happens when a person is running untoward Daśābhukti
and Gocara? Then we should expect such results to occur and trouble the
person. If the person is running Māraka Daśābhukti, then the danger to
life is real. One must undertake some remedial measures to ward off the
dangers.
I have personally experienced some of these indications. I was born
in Vṛścika Rāśi, and I almost died due to chocking in my 2nd month of birth.
The text state, “Physical pain, suffering in the 2nd month”. Near my 32/33
year, I was diagnosed with diabetes, which adversely affected my health.
The text state that in the 32nd year of a Vṛścika born, there are Diseases or
injuries to some body part or injuries from iron. I didn’t have that, but a
major disease is indeed true.
One should take these months/years of danger seriously and tally
them with untoward Daśābhukti/Gocara. Some major sicknesses or
injuries can occur during such time. It may not be exactly what the texts
state, but it can be somewhat similar.

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Table 11

# Rāśi Time Results

1 1st month Pain, suffering, danger to life
2 1st year Danger from water
3 Meṣa 13th year Danger from water
4 Rāśi 18th year Injuries, accidents, danger to life
5 50th year Injuries from iron
6 65th year Diseases or injuries to some body part
7 3rd year Danger from fire
8 6th year Injuries from iron
9 8th year Danger from bull or cattle
Vṛṣabha
10 33rd year Danger from serpents or poisonous creatures
Rāśi
11 46th year Physical pain, suffering
12 52nd year Wrath of the devatas
13 63rd year Danger to life
14 6th month Physical pain, suffering
15 6th year Physical pain, suffering
16 10th year Eye diseases
17 Mithuna 11th year Injuries, accidents, danger to life
18 Rāśi 18th year Injuries, accidents, danger to life
19 24th year Danger to life
20 53rd year Danger to life
21 63rd year Danger to life
22 11th day Danger to life
23 9th month Physical pain, suffering
24 1st year Ill-health
25 7th year Danger from water
26 9th year Diseases or injuries to some body part
27 12th year Danger from water
28 16th year Diseases or injuries to some body part
29 Karka 20th year Injuries from iron
Rāśi
30 27th year Danger to life
31 35th year Danger to life
32 45th year Wrath of the devatas
Danger to life, punishments from the government,
incurable diseases, danger from fire, serpents and
33 55th year
poisonous creatures, danger from ox, bull, or tiger
(wild animals)
34 61st year Same as above
35 8th month Physical pain, suffering
36 1st year Physical pain, suffering
Siṅha
37 10th year Diseases or injuries to some body part
Rāśi
38 15th year Diseases or injuries to some body part
39 25th year Wrath of Devatās, Sannipāta

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# Rāśi Time Results

40 45th year Wrath of Devatās, Sannipāta
41 51st year Injuries, danger to life
42 61st year Injuries, danger to life
43 3rd month Diseases or injuries to some body part
44 3rd year Injuries from iron
45 1st year Eye diseases
46 Kanyā 13th year Eye diseases
Rāśi Diseases or injuries to some body part, the wrath of
47 26th year
the Devatās
48 33rd year Injuries from iron
49 43rd year Diseases or injuries to some body part
50 4th month Physical pain, suffering
16th
51 Diseases or injuries to some body part
month
52 4th year Physical pain, suffering
53 Tulā 16th year Danger from water
54 Rāśi 21st year Physical pain, suffering
55 33rd year Physical pain, suffering
56 41st year Growth of a body part, weight gain
57 51st year Wrath of the Devatās
58 61st year Danger to life
59 2nd month Physical pain, suffering
60 7th year Diseases or injuries to some body part
61 8th year Danger from water
62 13th year Injuries due to trees or vegetation
Vṛścika Diseases or injuries to some body part, injures from
63 Rāśi 32nd year
iron
Diseases or injuries to some body part, injures from
64 35th year
iron
65 45th year Diseases or injuries to some body part
66 63rd year Danger to life
67 5th month Physical pain, suffering
68 3rd year Physical pain, suffering
69 9th year Diseases or injuries to some body part
70 11th year Eye diseases
71 Dhanu 16th year Danger from water
72 Rāśi 25th year Diseases or injuries to some body part
73 36th year Diseases or injuries to some body part
74 47th year Danger from serpents or poisonous creatures
75 57th year Danger from water
76 67th year Danger to life
77 3rd month Physical pain, suffering
Makara
78 1st month Wrath of the Devatās
Rāśi
79 3rd year Diseases or injuries to some body part

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# Rāśi Time Results

80 57th year Wrath of the Devatās
Diseases or injuries to some body part, danger from
81 10th year
fire
82 32nd year Injuries from iron
83 33rd year Physical pain, suffering
84 43rd year Danger to life
85 53rd year Danger to life
86 7th day Physical pain, suffering
Kumbha
87 18th year Danger to life
Rāśi
88 32nd year Danger to life
89 Mīna 18th year Mental anxiety, pain, suffering
90 Rāśi 33rd year Mental anxiety, pain, suffering

16. 2. 8 .2
TIM IN G OF DE ATH

Following are some indicators of death as per the esteemed text.

However, one cannot take them blindly. The text state that one born in
Meṣa Rāśi lives for 75y 2m 15 Ghaṭi 5 Pala. This is absurd because one’s
longevity is determined by several factors, including the strength of the
2nd/8th house/lord, the 1st/8th/10th lord, the 3 pairs (Lagna + HL, Candra +
Śani, Lagneśa + Randhreśa). Therefore, assuming that one would have
certain longevity because one is born in a certain Rāśi is misleading.
Besides, the text state that the person of Meṣa Rāśi dies in Kartik
Māsa, 5th Tithi, Maṅgala Vāra and Bharaṇī Nakṣatra. While it is possible
that one or more such indications could be true, one should not rely blindly
on them. One should keep these indications handy when assessing one’s
longevity and death and check if these factors tally with other factors
derived through a systematic calculation. If they do, the chances of these
factors coming true are higher.
Regarding the time of death, Sūryodaya is sunrise, Sūryāsta is
sunset, Madhyānha is noon, and Madhyarātri is midnight. These are
four key junctions in a day, called the Sandhis.
Table 12
Longe
# Rāśi Māsa Pakṣ Tithi Vāra Nakṣ Time
vity
75y
2m 15
1 Meṣ Ghaṭi Kart - 5 Maṅg Bhar -
5
Pala
85y
2 Vṛṣ Magh Śu 9 Śukr Rohi Madhyarātri
6m 7d
3 Mit 85 Pauṣ Kṛ 8 Budh Ārdr Sūryodaya

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Longe
# Rāśi Māsa Pakṣ Tithi Vāra Nakṣ Time
vity
70y Śu
4 Kar Phāl - - - Sūryāsta
5m 3d
5 Siṅ 65y Śrav Śu 10 - PPhā Sūryodaya
6 Kan 85y Bhād Śu 9 Budh Hast Sūryāsta
7 Tul 85y Vaiś Śu 13 Śukr Śata Madhyānha
75y
8 Vṛś Jyeṣ Kṛ 11 Maṅg - Sūryodaya
2m 7d
9 Dha 85y Āṣāṛ Śu 1 Guru Hast Sūryāsta
10 Mak 81y - Śu 5 Śukr Śrav -
11 Kum 61y Māgh Śu 2 Guru UBhā -
12 Mīn 61y Māgh Śu 12 Guru UBhā Sūryodaya

16. 2. 8 .3
N AK Ṣ AT R A PĀ D A J ANM A

Stated here are the key indications of birth in a certain Nakṣatra

Pada. Indications such as this can be found in the major classical texts such
as Bṛhajjātaka and Sārāvalī. Candra’s Nakṣatra is of great importance in
a Kuṇḍalī. Therefore, the indications associated with Candra’s Nakṣatra
Pada must be studied carefully. The results may not always be apparent
on the surface, but when one digs deeper and searches for hidden meaning,
newer knowledge about the person’s birth can reveal.
For instance, lets us consider the Kuṇḍalī of Śrī Rāmakṛṣṇa
Paramahaṁsa. He was born in Kumbha Rāśi, Dhanu Navāñśa. This is
Śatabhiṣā 1. The indications are “Pain and suffering, devoid of splendour”.
He was an Avadhoota (great saint), and he took the pains of his devotees
to suffer himself. The devoid of splendour can mean leading a life of
simplicity, free of showiness.
Svāmi Vivekānanda is born in Vṛṣabha Rāśi and Kumbha
Navāñśa. This maps to Kṛttikā 3. The indications are “Endowed with sons”.
Now, one must use one’s judgement. The sons here could mean physically
born or spiritual sons governed by the 5 th house and Guru. He was a
celibate; therefore, this indication cannot be used literally. This means he
had many spiritual sons – i.e., followers. He established the Rāmakṛṣṇa
mission and has many followers.
Table 13

# Rāś Nav Navāñśa Nakṣatra Results

1 1 Meṣa Aśvinī 1 Endowed with kingdom
2 2 Vṛṣabha Aśvinī 2 Wealthy
Meṣ
3 3 Mithuna Aśvinī 3 Scholar
4 4 Karka Aśvinī 4 Devoted to the Devatās and the Guru

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# Rāś Nav Navāñśa Nakṣatra Results

5 5 Siṅha Bharaṇī 1 Thievish
Devoid of the skills of adapting one’s
6 6 Kanyā Bharaṇī 2 speech based on the time and person,
devoid of diplomacy, straightforward
7 7 Tulā Bharaṇī 3 Master of Yoga Śāstra
8 8 Vṛścika Bharaṇī 4 Poor
9 9 Dhanu Kṛttikā 1 Auspicious bearing
10 1 Makara Kṛttikā 2 Fame, honour, reputation
11 2 Kumbha Kṛttikā 3 Endowed with sons
Birth in a noble lineage, adept in
12 3 Mīna Kṛttikā 4
warfare
13 4 Meṣa Rohini 1 Auspicious bearing
14 Vṛṣ 5 Vṛṣabha Rohini 2 Scholar
15 6 Mithuna Rohini 3 Fortunate
Reputed in one’s clan, bring honour to
16 7 Karka Rohini 4
the clan
17 8 Siṅha Mṛgaśirā 1 Wealthy and prosperous
18 9 Kanyā Mṛgaśirā 2 Affairs with other’s wife
19 1 Tulā Mṛgaśirā 3 Fortunate
20 2 Vṛścika Mṛgaśirā 4 Poor
21 3 Dhanu Ārdrā 1 Abusive language
22 4 Makara Ārdrā 2 Abundant wealth
23 5 Kumbha Ārdrā 3 Fortunate
Mit
Enjoyer of abundant wealth and
24 6 Mīna Ārdrā 4
prosperity
25 7 Meṣa Punarvasu 1 Thievish
26 8 Vṛṣabha Punarvasu 2 Great Tapasvī
27 9 Mithuna Punarvasu 3 Devoted to the Devatās and the Guru
28 1 Karka Punarvasu 4 Abundant wealth and prosperity
29 2 Siṅha Puṣya 1 Landlord, a King
30 3 Kanyā Puṣya 2 Great Tapasvī, muni, spiritual person
31 4 Tulā Puṣya 3 Scholar
32 5 Vṛścika Puṣya 4 Righteous, follower of Dharma
Kar
33 6 Dhanu Aśleṣā 1 Thievish
34 7 Makara Aśleṣā 2 Poor
35 8 Kumbha Aśleṣā 3 Lord of a state or country, a King
Reputed in one’s clan, bring honour to
36 9 Mīna Aśleṣā 4
the clan
37 1 Meṣa Maghā 1 Honoured by the King
38 2 Vṛṣabha Maghā 2 Abundant wealth
39 Siṅ 3 Mithuna Maghā 3 Fond of pilgrimages
40 4 Karka Maghā 4 Endowed with Sons
41 5 Siṅha PPhālgunī 1 Separated from kinsmen

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# Rāś Nav Navāñśa Nakṣatra Results

Devoted parents and help them be
42 6 Kanyā PPhālgunī 2
successful
43 7 Tulā PPhālgunī 3 Honoured by the Kings
44 8 Vṛścika PPhālgunī 4 Abundant wealth and grains
45 9 Dhanu UPhālgunī 1 Poor
46 1 Makara UPhālgunī 2 Poor
47 2 Kumbha UPhālgunī 3 Bereft of sons
48 3 Mīna UPhālgunī 4 Danger from enemies
49 4 Meṣa Hastā 1 Wealthy
50 Kan 5 Vṛṣabha Hastā 2 Enjoyer of worldly pleasures
51 6 Mithuna Hastā 3 Endowed with sons
52 7 Karka Hastā 4 Honoured by the King
53 8 Siṅha Citrā 1 Highly capable
54 9 Kanyā Citrā 2 Valorous, devoted to parents and elders
55 1 Tulā Citrā 3 Enjoyer of worldly pleasures
56 2 Vṛścika Citrā 4 Abundant wealth
57 3 Dhanu Svāti 1 Poor
58 4 Makara Svāti 2 Devoid of splendour
59 5 Kumbha Svāti 3 Knowledgeable of the Karma Śāstra
Tul
60 6 Mīna Svāti 4 Addicted to other’s women
Devoted parents and help them be
61 7 Meṣa Viśākhā 1
successful
62 8 Vṛṣabha Viśākhā 2 Honoured by the King
63 9 Mithuna Viśākhā 3 Fortunate
64 1 Karka Viśākhā 4 Abundant wealth
Endowed with fame, honour, and
65 2 Siṅha Anurādhā 1
reputation
66 3 Kanyā Anurādhā 2 Adept in Āgama Śāstra
67 4 Tulā Anurādhā 3 Devoid of splendour
Reputed in one’s clan, bring honour to
68 Vṛś 5 Vṛścika Anurādhā 4
the clan
69 6 Dhanu Jyeṣṭhā 1 Abundant wealth and prosperity
70 7 Makara Jyeṣṭhā 2 Scholar
71 8 Kumbha Jyeṣṭhā 3 Honoured by the King
Endowed with fame, honour and
72 9 Mīna Jyeṣṭhā 4
reputation
73 1 Meṣa Mūla 1 Scholar, adept in spiritual knowledge
74 2 Vṛṣabha Mūla 2 Poor
75 3 Mithuna Mūla 3 Sinful
76 Dha 4 Karka Mūla 4 Honoured by the King
77 5 Siṅha PĀṣāṛhā 1 Irascible
78 6 Kanyā PĀṣāṛhā 2 Endowed with sons
79 7 Tulā PĀṣāṛhā 3 Loafer

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# Rāś Nav Navāñśa Nakṣatra Results

80 8 Vṛścika PĀṣāṛhā 4 Abundant wealth
81 9 Dhanu UĀṣāṛhā 1 Blood disorder
82 1 Makara UĀṣāṛhā 2 Disability, weakness in one body part
83 2 Kumbha UĀṣāṛhā 3 Devoted to Guru
84 3 Mīna UĀṣāṛhā 4 Addicted to other women
85 4 Meṣa Śravaṇa 1 Auspicious bearing
86 Mak 5 Vṛṣabha Śravaṇa 2 Endowed with Añśa of Devatās
87 6 Mithuna Śravaṇa 3 Endowed with sons
88 7 Karka Śravaṇa 4 Noble qualities
89 8 Siṅha Dhaniṣṭhā 1 A King
90 9 Kanyā Dhaniṣṭhā 2 Beneficial for his clan
91 1 Tulā Dhaniṣṭhā 3 Mediocre auspiciousness
92 2 Vṛścika Dhaniṣṭhā 4 Wealthy
93 3 Dhanu Śatabhiṣā 1 Pain and suffering, devoid of splendour
94 4 Makara Śatabhiṣā 2 Endowed with sons
95 5 Kumbha Śatabhiṣā 3 Honoured by the King
Kum
Debilitated due to indulgence in sinful
96 6 Mīna Śatabhiṣā 4
activities
97 7 Meṣa PBhādra 1 Master of Yoga Śāstra
98 8 Vṛṣabha PBhādra 2 Disability, weakness in one body part
99 9 Mithuna PBhādra 3 Auspicious bearing
100 1 Karka PBhādra 4 Wealthy
Devoid of the skills of adapting one’s
101 2 Siṅha UBhādra 1 speech based on the time and person,
devoid of diplomacy, straightforward
102 3 Kanyā UBhādra 2 Loafer, lustful
103 4 Tulā UBhādra 3 Wealthy
Mīn
104 5 Vṛścika UBhādra 4 Thievish
105 6 Dhanu Revatī 1 Shrewd, wicked
106 7 Makara Revatī 2 Poor
107 8 Kumbha Revatī 3 Fortunate
Face many dangers, obstacles, and
108 9 Mīna Revatī 4
anxiety

16. 2. 8 .4
RE FE REN C ES

Following are the references from Mānasāgarī Adhyāya 1, where

the original ślokas are given along with their translations. This should also
future research on this subject, and if needed, an ability to verify the
translations:

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 THE SPECIAL LAGNAS

MEṢA RĀŚI:
अनश्विी- रणी-कृ नत्तकापादे मेिरानश: ौमक्षेिे जतमिो िवपाद-फलम्-प्रथमे पदे
राज्यवाि् १, नद्विीये धिवाि् २, िृिीये नवद्वाि् ३, चिुथे देवगुरु क्तः ४, पञ्चमे चौरः ५, िष्ठे
काल ािा-हीिः ६, सप्तमगे योगीतरः ७, अष्टमे निधगिः ८, िवमे शु लक्षण: ९, मासे १ कष्टम्,
अल्पमृत्युश्च-१, १३ विगयोः जलधािः, १८ विे घािः, ६४ विे अङ्गरोगः, ५० विे चौरलोहपीडा
उपघािः । यदा शु ग्रहं निरीक्षिे िदा जीवनि, विग ७५ मास २ घिी १५ पल १५ पयगतिं कार्िगकमासे
चिुर्थयां निथौ, मङ्गलवासरे , रणी िक्षिे देहं त्यजनि ॥१॥
aśvinī-bharaṇī-kṛttikāpāde meṣarāśi: bhaumakṣetre janmato
navapāda-phalam-prathame pade rājyavān 1, dvitīye dhanavān 2, tṛtīye
vidvān 3, caturthe devagurubhaktaḥ 4, pañcame cauraḥ 5, ṣaṣṭhe
kālabhāṣā-hīnaḥ 6, saptamage yogīndraḥ 7, aṣṭame nirdhanaḥ 8, navame
śubhalakṣaṇa: 9, māse 1 kaṣṭam, alpamṛtyuśca-1, 13 varṣayoḥ jaladhātaḥ,
18 varṣe ghātaḥ, 64 varṣe aṅgarogaḥ, 50 varṣe cauralohapīḍā upaghātaḥ।
yadā śubhagrahaṃ nirīkṣate tadā jīvati, varṣa 75 māsa 2 ghaṭī 15 pala 15
paryantaṃ kārtikamāse caturthyāṃ tithau, maṅgalavāsare, bharaṇī-
nakṣatre dehaṃ tyajati ॥1॥
Meṣa Rāśi comprises of Aśvinī 4 pada, Bharaṇī 4 pada and Kṛttikā
1 pada. Meṣa Rāśi is ruled by Maṅgala. One born in the 1st pada of Meṣa
becomes a king, 2nd pada- wealthy, 3rd pada- learned, 4th pada- a devotee of
preceptor and the Bhagavān, 5th pada- a thief, 6th pada- an uneducated
person, i.e., lack the knowledge of behaving appropriately depending on
the time, place and circumstances, 7th pada- an accomplished yogi, 8th
pada- poor and 9th pada- auspiciousness.
One born in Meṣa suffers ill-health, suffering, or life threat in the
1st month of the birth; the danger of drowning in the 1st or the 13th year;
severe shock in the 18th year; ill-health in the 64th year. In the 50th year,
the person is troubled by thieves, injury caused by iron and attacks. If
Candra is dṛṣṭied by a Saumya, the native lives up to 75 years, 2 months,
15 Ghaṭis and 15 Vighaṭis and dies in Kārtika Māsa Caturthī (4th),
Maṅgalavāra in the Bharaṇī Nakṣatra.

VṚṢABHA RĀŚI:
कृ नत्तकायास्त्रयः पादा रोनहणी मृगानशरोऽ वृिरानशः शुक्र क्षेि जतमिो िवपादफलम् -प्रथमे
यशस्वी १, सुिवाि् २, शूरः ३, शु लक्षणः ४, नवद्यावाि् ५, सौ ाग्यवाि् ६, कु लमण्डि: ७,
धिधातयसमथगः ८, परदारचौरः ९, विेिु-३, ६, ३३, ४६, ५२,६३ एिु अनग्न-लोह-साण्डसघगकष्ट-
देवदोिघािा एिे अल्पमृत्यवो यदा व्यनिक्रामनि, िदा विे ८५ मास ६ ददि ७-माधमासे शुक्ल-पक्षे
निथौ १ शुक्रददिे, रोनहणी िक्षिे, अधगरािे देहं त्यजनि ॥२॥
kṛttikāyāstrayaḥ pādā rohiṇī mṛgāśiro’ vṛṣarāśiḥ śukra kṣetra
janmato navapādaphalam-prathame yaśasvī 1, sutavān 2, śūraḥ 3,
śubhalakṣaṇaḥ 4, vidyāvān 5, saubhāgyavān 6, kulamaṇḍana: 7,
dhanadhānyasamarthaḥ 8, paradāracauraḥ 9, varṣeṣu-3, 6, 33, 46, 52,63

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eṣu agni-loha-sāṇḍasarghakaṣṭa-devadoṣaghātā ete alpamṛtyavo yadā

vyatikrāmati, tadā varṣe 85 māsa 6 dina 7-mādhamāse śukla-pakṣe tithau
1 śukradine, rohiṇī nakṣatre, ardharātre dehaṃ tyajati ॥2॥
Vṛṣabha Rāśi comprises of Kṛttikā 3 pada, Rohiṇī 4 pada, Mṛgaśirā
2 pada, and is ruled by Śukra. One born in the 1 st pada is reputed, 2nd pada
is blessed with sons; 3rd pada is conferred auspiciousness; 4 th pada is
learned; 6th pada is fortunate; 7th pada is a pride of the family/ dynasty/
clan; 8th pada is possessed of wealth and food grains; 9 th pada indicate a
fondness for other women. One born in Vṛṣabha Rāśi suffers from danger
from fire, iron, bull, snake, ailments, and curse of a Devatā in the 3rd, 6th,
33rd, 52nd and 63rd year of life. If the native escapes from all the dangers,
he lives up to 85 years, 6 months and 7 days and dies at the Madhyarātri
of Śukravāra on the Maghā Māsa Śukla Aṣṭamī in Rohiṇī Nakṣatra.

MITHUNA RĀŚI:
मृगनशरोऽद्ध - आराग-पुिवगसु-पादियं नमथुिरानशः बुधक्षेिे जतमिो िवपादफलम्-प्रथमे
ाग्यवाि् १, निधगि: २, कु नत्सि ािी ३, धिेश्वरः ४, ाग्यवाि् ५, धिधातय ोगी ६, चौरः ७,
महात्मनसद्धः ८, देवगुरुमाििीकः ९, कष्टमासाः ६, विे ६ अङ्गरोगः, विे १० चक्षुःपीडा, ११, १८
विगयोः घािः, विेिु २४, ५३, ६३ अलमृत्युः। यदा शु ग्रह-निरीनक्षिो वनि िदा जीवनि, विे ८५
पौिमासे कृ ष्णपक्षे अष्टमी निथौ ददिे, बुधवासरे हस्ि िक्षिे प्रथम प्रहरे देहं त्यजनि ॥३॥
mṛgaśiro’ddha - ārdrā-punarvasu-pādatrayaṃ mithunarāśiḥ
budhakṣetre janmato navapādaphalam-prathame bhāgyavān 1, nirdhana:
2, kutsitabhāṣī 3, dhaneśvaraḥ 4, bhāgyavān 5, dhanadhānyabhogī 6,
cauraḥ 7, mahātmasiddhaḥ 8, devagurumānanīkaḥ 9, kaṣṭamāsāḥ 6, varṣe
6 aṅgarogaḥ, varṣe 10 cakṣuḥpīḍā, 11, 18 varṣayoḥ ghātaḥ, varṣeṣu 24, 53,
63 alamṛtyuḥ। yadā Saumya-nirīkṣito bhavati tadā jīvati, varṣe 85
pauṣamāse kṛṣṇapakṣe aṣṭamī tithau dine, budhavāsare hasta nakṣatre
prathama prahare dehaṃ tyajati ॥3॥
Mithuna Rāśi comprises Mṛgaśirā 2 pada, Ārdrā 4 pada, and
Punarvasu 3 pada and is ruled by Budha. One born in the 1 st pada of the
Rāśi is fortunate; 2nd pada is a pauper; 3rd pada is bad-mouthed; 4th pada
is rich; 5th pada prospers; 6th pada is endowed with wealth and food grain
as well as sensual pleasure; 7th pada is a thief; 8th pada is a pious person;
9th pada- devoted to preceptor and Bhagavān. One born in Mithuna Rāśi is
distressed in the 6th month; suffers ailment in the 6th year; suffers eye
trouble and injuries in the 11th and the 18th year of life; and faces death-
like suffering in the 24th, 53rd and 63rd years. If Candra is dṛṣṭied by a
Saumya, the native lives up to 85 years and dies in Kṛṣṇa Navamī of Pauṣa
Māsa, on a Budhavāra, in the first pada of Ārdrā Nakṣatra.

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KARKA RĀŚI:
पुिवगसुपादमेकं-पुष्य-आश्लेिातिं ककग रानशः चतरक्षेिे-प्रथमे धिवाि् महीपनिः २, मुिीश्वरः
३, नवद्यावाि् ४, धमगवाि् ५, चौरः ६, निधगि: ७, देश-ऽपनिः ८, कु लमण्डिः ९; अल्पमृत्यु-ददिम्
११, कष्ट-मासम् ९, विे १ रोगः, विे २० लोहघािः, विगयोः २७, ३५ अल्पमृत्युदोिः, विे ४५
देवदोिः, विगयोः ५५, ६१ अल्पमृत्युः, राजकष्टम्, असाध्यरोगः, अनग्न-सपग-जल-वि-व्याघ्रघािाः।
यदा शु ग्रह-निरीनक्षिस्िदा विे ७०, मासे ५, ददिे ३, फाल्गुि-मासे शुक्लपक्षे ४ निथौ ४ प्रहरे
गोधूनलकवेलायां देहं त्यजनि ॥४॥
punarvasupādamekaṃ-puṣya-āśleṣāntaṃ karkarāśiḥ
candrakṣetre-prathame dhanavān mahīpatiḥ 2, munīśvaraḥ 3, vidyāvān 4,
dharmavān 5, cauraḥ 6, nirdhana: 7, deśa-’patiḥ 8, kulamaṇḍanaḥ 9;
alpamṛtyu-dinam 11, kaṣṭa-māsam 9, varṣe 1 rogaḥ, varṣe 20 lohaghātaḥ,
varṣayoḥ 27, 35 alpamṛtyudoṣaḥ, varṣe 45 devadoṣaḥ, varṣayoḥ 55, 61
alpamṛtyuḥ, rājakaṣṭam, asādhyarogaḥ, agni-sarpa-jala-vaṣa-
vyāghraghātāḥ। yadā Saumya-nirīkṣitastadā varṣe 70, māse 5, dine 3,
phālguna-māse śuklapakṣe 4 tithau 4 prahare godhūlikavelāyāṃ dehaṃ
tyajati ॥4॥
Karka Rāśi comprises of Punarvasu 1 pada, Puṣya 4 padas and
Aśleṣā 4 padas, and is owned by Candra. One born in the 1st pada is
wealthy; 2nd pada is a king; 3rd pada is superior amongst hermits; 4th
pada is scholarly; 5th pada is devoted to religion; 6th pada is a thievish
attitude; 7th pada become a pauper; 8th pada is respected in his own
country; 9th pada is a gem of his clan or family. One born in Karka Rāśi
has life threat on the 11th day of birth; suffering in the 9th month; sickness
in the 1st year; injury caused by iron in the 2oth year, danger due to short
life in the 27th and 25th year, the suffering caused by a Devatā in the 45th
year; life threat, troubles from the king, and incurable diseases in the 55th
and 61st year. In the 55th and 61st years, there is also suffering caused by
fire, serpents, water, poison, and wild animals, such as lions and tigers. If
Candra is dṛṣṭied by a Saumya, the native lives up to 70 years, 5 months
and 3 days and dies at Sūryāsta, in the 4th Prahara, in Phālguna Māsa
Śukla Caturthī.

SIṄHA RĀŚI:
मघा च पूवागफाल्गुिी-उत्तराफाल्गुिीपादे तसंहरानशः। सूयगक्षेिे जतमिः प्रथमे राजमातयः
१, धिेश्वर, २, िीथगवासी ३, पुिवाि् ४, स्वपक्षहीिः ५, मािानपिृिारकः ६, राजमातयः ७,
धिधातयसमथगः ८, निधिः १, चौर यः ८, िथा विे १ कष्टम्, विगयोः १०, १५ अङ्गरोगः, विगयोः
२५, ४५ देवदोि-सनन्नपािः, विगयोः ५१, ६१ ‘घािः, शु निरीनक्षिश्चेि्-अल्पमृत्युयगदा व्यनिक्रामनि
िदा जीवनि, विे ६५ श्रावणमासे शुक्लपक्षे १० निथौ ज्येष्ठािक्षिे रनववासरे प्रथमप्रहरे देहं त्यजनि
॥५॥
maghā ca pūrvāphālgunī-uttarāphālgunīpāde siṃharāśiḥ।
sūryakṣetre janmataḥ prathame rājamānyaḥ 1, dhaneśvara, 2, tīrthavāsī
3, putravān 4, svapakṣahīnaḥ 5, mātāpitṛtārakaḥ 6, rājamānyaḥ 7,

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dhanadhānyasamarthaḥ 8, nidhanaḥ 1, caurabhayaḥ 8, tathā varṣe 1

kaṣṭam, varṣayoḥ 10, 15 aṅgarogaḥ, varṣayoḥ 25, 45 devadoṣa-sannipātaḥ,
varṣayoḥ 51, 61 ‘ghātaḥ, śubhanirīkṣitaścet-alpamṛtyuryadā vyatikrāmati
tadā jīvati, varṣe 65 śrāvaṇamāse śuklapakṣe 10 tithau jyeṣṭhānakṣatre
ravivāsare prathamaprahare dehaṃ tyajati ॥5॥
Siṅha Rāśi comprises of Maghā 4 padas, PPhālgunī 4 padas, and
UPhālgunī 4 padas, and is owned by Sūrya. One born in the 1 st pada is
honoured by the king; 2nd pada- wealthy; 3rd pada- live at sacred places;
4th pada- blessed with sons; 5th pada- deserted by own people; 6th pada-
be devoted to parents; 7th pada- commended by the royalty; 8th pada-
opulent and 9th pada- poor. One born in Karka Rāśi fear of theft in the 8th
month, suffering in the first year; ailments in the 10th and 15th years;
suffering due to the curse of Devatās and fear of fall (or suffering caused
by Tridoṣas) in the 24th and 45th years; sustain a severe injury in the 51st
and 61st years. If Candra is dṛṣṭied by Saumyas, early death is warded off,
and the native lives till 65 years. The death takes place on Śravaṇa Māsa,
Śukla Daśamī in Jyeṣṭhā Nakṣatra, on a Ravivāra in the first Prahara
(near Sūryodaya).

KANYĀ RĀŚI:
उत्तरायास्त्रयः पादा-हस्ि-नचिाद्धग कतयारानशः। बुधक्षेिे जतमिः प्रथमे निधगि: १, पुिहीि:
२, शिुमारकः ३, धिवाि् ४, ोगी ५, पुिवाि् ६, राजमातयः ७, सवगसमथगः ८, पराक्रमी-
मािानपिृगुरु क्तः ९; मासे ३ विे ३ अङ्गरोगः, १, १३ विगयोः चक्षुःपी़िआ जलघािश्च, विे २६
अङ्गरोगो देव-पी़िआ च, विे ३३ लोहघािः विे ४३ अङ्गरोग: एिानि विागनणअल्पमृत्य। यदा
शु ग्रह-निरीनक्षिो वनि िदा जीवनि, विे ८४ ारपद मासे शुक्लपक्षे १ निथौ बुधवासरे
मूलिक्षिे गोधूनलकवेलायां देहं त्यजनि ॥६॥
uttarāyāstrayaḥ pādā-hasta-citrārddha kanyārāśiḥ। budhakṣetre
janmataḥ prathame nirdhana: 1, putrahīna: 2, śatrumārakaḥ 3, dhanavān
4, bhogī 5, putravān 6, rājamānyaḥ 7, sarvasamarthaḥ 8, parākramī-
mātāpitṛgurubhaktaḥ 9; māse 3 varṣe 3 aṅgarogaḥ, 1, 13 varṣayoḥ
cakṣuḥpīḍa़ā jalaghātaśca, varṣe 26 aṅgarogo deva-pīḍa़ā ca, varṣe 33
lohaghātaḥ varṣe 43 aṅgaroga: etāni varṣāṇialpamṛtya। yadā Saumya-
nirīkṣito bhavati tadā jīvati, varṣe 84 bhādrapada māse śuklapakṣe 1
tithau budhavāsare mūlanakṣatre godhūlikavelāyāṃ dehaṃ tyajati ॥6॥
Kanyā Rāśi comprises of UPhālgunī 3 pada, Hastā 4 pada and
Citrā 2 pada, and is lorded by Budha. One born in the 1 st pada is poor; 2nd
pada- bereft of son; 3rd pada- devoid of enmity; 4th pada- wealthy; 5th pada-
voluptuous; 6th pada- beget a son; 7th pada- receive royal honour; 8th pada-
an omnipotent; 9th pada- energetic, devoted to mother, father and Guru.
One born in Kanyā Rāśi has a fear of sickness in the 3rd months and 3rd
years of birth; suffers from eyes ailments in the 1st and the 13th year; hurt
by water (drowning); ailments in some body parts in the 26 th year; injured

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by iron in 33rd year; ill-health in the 43rd year which may be life-
threatening. If Candra is dṛṣṭied the Saumyas, the native dies in the 84th
year on Śukla Navamī Tithi in Bhadrā Māsa, in Mūla Nakṣatra on a
Budhavāra.

TULĀ RĀŚI:
नचिाऽद्धग-स्वािी-नवशाखा-पादियं िुलारानशः। शुक्रक्षेिे जतमिो िवपादफलम्प्रथम
धि ोगी १, धिेश्वर५ २, निधगि: ३, ािाहीिः ४, ज्ञािकमाग ५, परदारचौरः ६, मािानपिृिारकः
७, राजमातयः ८, ाग्यवाि् ९। मासे ४ कष्टम्, मासे १६ अङ्गवृनद्धः, विे ३ कष्टम, विे १६
जलघािः, २१, ३३ विगयोः अङ्गरोगः, ४१ विे अङ्गवृनद्धः, विे ५१ देवदोिः, विे ६१ अल्पमृत्यु।
यदा शु ग्रह-निरीनक्षिो वनि िदा जीवनि-विे ८५ वैशाखमासे शुक्लपक्षे निथौ १३ शुक्रवासरे
नचिािक्षिे मध्याह्िवेलायां देहं त्यजनि ॥७॥
citrā’rddha-svātī-viśākhā-pādatrayaṃ tulārāśiḥ। śukrakṣetre
janmato navapādaphalamprathama dhanabhogī 1, dhaneśvara5 2,
nirdhana: 3, bhāṣāhīnaḥ 4, jñātakarmā 5, paradāracauraḥ 6,
mātāpitṛtārakaḥ 7, rājamānyaḥ 8, bhāgyavān 9। māse 4 kaṣṭam, māse 16
aṅgavṛddhiḥ, varṣe 3 kaṣṭama, varṣe 16 jalaghātaḥ, 21, 33 varṣayoḥ
aṅgarogaḥ, 41 varṣe aṅgavṛddhiḥ, varṣe 51 devadoṣaḥ, varṣe 61 alpamṛtyu।
yadā Saumya-nirīkṣito bhavati tadā jīvati-varṣe 85 vaiśākhamāse
śuklapakṣe tithau 13 śukravāsare citrānakṣatre madhyāhnavelāyāṃ
dehaṃ tyajati ॥7॥
Tulā Rāśi comprises of Citrā 2 pada, Svāti 4 pada and Viśākhā 3
pada and is owned by Śukra. One born in the 1 st pada enjoys riches; 2nd
pada- a wealthy person; 3rd pada- poor; 4th pada- dumb; 5th pada-
industrious; 6th pada- entice others’ wives; 7th pada- subservient to mother
and father; 8th pada- honoured by the king; 9th pada- fortunate. One born
in Tulā Rāśi suffers from sickness in the 4th and the 16th months; danger
from water in the 3rd and the 16th years; ailment to a body part in the 21st
and 33rd years; growth in some body part (tumour/cancer) in the 41 st year;
face a curse of the Devatā in 51st year. Death may occur in the 61st year. If
Candra is dṛṣṭied by Saumyas, one is saved from the early death and lives
up to 85 years and dies on Śukla Trayodaśī of Vaiśākha Māsa, at
Madhyānha on a Śukravāra in Citrā Nakṣatra.

VṚŚCIKA RĀŚI:
नवशाखापादमेकमिुराधाज्येष्ठातिं वृनश्चकरानशः। ौमक्षेिे जतमिः प्रथम धिेश्वरः १,
यशवाि् २, आगमवाि् ३, महानतिकः ४, कु लमण्डिः ५, धिधातयसमथगः ६, नवद्यावाि् ७,
राजमातयः ८, यशस्वी ९; मासे २ कष्टम्, विे ७ अङ्गरोगो लौहघािश्च, विे ४५ अङ्गरोगः, विे
७५ अल्पमृत्युः। यदा शु ग्रह-निरीनक्षिस्िदा जीवनि, विे ७५ मासे २ ददिे ७-ज्येष्ठमासे कृ ष्णपक्षे
निथौ ११ मङ्गलवासरे रे विी िक्षिे प्रथम प्रहरे देहं त्यजनि ॥८॥
viśākhāpādamekamanurādhājyeṣṭhāntaṃ vṛścikarāśiḥ।
bhaumakṣetre janmataḥ prathama dhaneśvaraḥ 1, yaśavān 2, āgamavān

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3, mahāntikaḥ 4, kulamaṇḍanaḥ 5, dhanadhānyasamarthaḥ 6, vidyāvān 7,

rājamānyaḥ 8, yaśasvī 9; māse 2 kaṣṭam, varṣe 7 aṅgarogo lauhaghātaśca,
varṣe 45 aṅgarogaḥ, varṣe 75 alpamṛtyuḥ। yadā Saumya-nirīkṣitastadā
jīvati, varṣe 75 māse 2 dine 7-jyeṣṭhamāse kṛṣṇapakṣe tithau 11
maṅgalavāsare revatī nakṣatre prathama prahare dehaṃ tyajati ॥8॥
Vṛścika Rāśi comprises of Viśākhā 1 pada and Anurādhā 4 pada
and Jyeṣṭhā 4 pada and is owned by Maṅgala. One born in the 1st pada is
wealthy; 2nd pada- famous; 3rd pada- premonitory intuitions; 4th pada-
highly diplomatic; 5th pada- a gem of his family/ dynasty/ clan; 6th pada-
wealthy and capable; 7th pada- learned person; 8th pada- honoured by the
king and in the 9th pada- highly reputed. One born in Vṛścika Rāśi faces
troubles in the 2nd month; falls sick in the 7th year; injured by water in the
8th year; gets hurt through a tree in the 11th year; falls sick or injured by
iron in the 32nd and 35th years; suffers ailment of a body part in the 45 th
year and death in the 65th year. If Candra is dṛṣṭied by Saumyas, the native
live till 75 years, 2 months and 7 days and dies in the 1st Prahara
(Sūryodaya) on Kṛṣṇa Ekādaśī of Jyeshta Māsa in Revatī Nakṣatra.

DHANU RĀŚI:
मूलं च पूवागिाढ़आ-उत्तरािाढ़आपादे धिुरानशः। गुरुक्षेिे जतमिः प्रथमे ज्ञािवाि् १,
निधगिः २, िीचकमगकारकः ३, राजमातयः ४, क्रोधी ५, पुिवाि् ६, कामलम्पि: ७, धिेश्ववरः ८,
रुनधरनवकारी ९; मासे ५ विे ३ कष्टम्, विे १ अङ्गरोगः, विे ११ चक्षुःपी़िआ, विे १६ जलधािः,
विे २४ िथा ३६ अङ्गरोगः, विे ४७, ५७, ६७ सपग-जलघािः, अल्पमृत्युः। यदा शु ग्रह-
निरीनक्षिस्िदा जीवनि, विे ८५ आिाढ़मासे शुक्लपक्षे निथौ १ गुरुवासरे पुष्यिक्षिे गोधूनलवेलायां
देहं त्यजनि ॥९॥
mūlaṃ ca pūrvāṣāḍhā- uttarāṣāḍhāpāde dhanurāśiḥ। gurukṣetre
janmataḥ-prathame jñānavān 1, nirdhanaḥ 2, nīcakarmakārakaḥ 3,
rājamānyaḥ 4, krodhī 5, putravān 6, kāmalampaṭa: 7, dhaneśvavaraḥ 8,
rudhiravikārī 9; māse 5 varṣe 3 kaṣṭam, varṣe 1 aṅgarogaḥ, varṣe 11
cakṣuḥpīḍa़ā, varṣe 16 jaladhātaḥ, varṣe 24 tathā 36 aṅgarogaḥ, varṣe 47,
57, 67 sarpa-jalaghātaḥ, alpamṛtyuḥ। yadā Saumya-nirīkṣitastadā jīvati,
varṣe 85 āṣāḍha़māse śuklapakṣe tithau 1 guruvāsare puṣyanakṣatre
godhūlivelāyāṃ dehaṃ tyajati ॥9॥
Dhanu Rāśi comprises of Mūla 4 pada and PĀṣāṛhā 4 pada, and
UĀṣāṛhā 1 pada and owned by Guru. One born in the 1st pada is learned;
2nd pada- poor; 3rd pada- a base worker; 4th pada- commended by the king;
5th pada- endowed with a high temper; 6th pada- begets a son; 7th pada-
libidinous; 8th pada- wealthy; 9th pada- suffers blood-related diseases. One
born in Dhanu Rāśi gets distressed and suffers diseases in the 5th month;
6th year and 10th year; eye troubles in the 11th year; accident from water in
the 16th year; danger from snakes 24th, 36th, 47th, 57th and 67th years and
suffers from danger in the water. If Candra is dṛṣṭied by Saumyas, one lives

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up to 85th year and dies on Śukla Pratipada of Āṣāṛhā Māsa at dusk on a

Bṛhaspativāra in Puṣya Nakṣatra.

MAKARA RĀŚI:
उत्तरायास्त्रयः पादाः श्रवण-धनिष्ठाऽद्धग मकररानशः। शनिक्षेिे जतमिः प्रथमे अङ्गहीि: १,
गुरु क्तः २, परदाररिः ३, शु लक्षणः ४, देवांशः ५, पुिवाि् ६, उत्तमः ७, महीपनिः ८,
उ यपक्षिारकः धिेश्वरः ९; मासे ३ कष्टम्, मासे १ देवदोि-पी़िआ, विे ३ अङ्गरोगः, विे ५, ७
देवदोिः, विे १० अङ्गरोगः, अनग्नपी़िआ, विे ३२ लौह-घाि:, विे ३३ कष्टम्, विे ४३ िथा ५१
अल्पमृत्युः। यदा शु ग्रहनिरीनक्षिो वनि िदा जीवनि, विे ६१ कार्िगके मासे देवदोिः। अितिरम्-
अल्पमृत्युयंदा व्यनिक्रामनि िदा जीवनि, विे ८१ कार्िगक शुक्लपक्षे निथौ ५ शुक्रवासरे श्रवण िक्षिे
देहं त्यजनि ॥१०॥
uttarāyāstrayaḥ pādāḥ śravaṇa-dhaniṣṭhā’rddha makararāśiḥ।
śanikṣetre janmataḥ prathame aṅgahīna: 1, gurubhaktaḥ 2, paradārarataḥ
3, śubhalakṣaṇaḥ 4, devāṃśaḥ 5, putravān 6, uttamaḥ 7, mahīpatiḥ 8,
ubhayapakṣatārakaḥ dhaneśvaraḥ 9; māse 3 kaṣṭam, māse 1 devadoṣa-
pīḍa़ā, varṣe 3 aṅgarogaḥ, varṣe 5, 7 devadoṣaḥ, varṣe 10 aṅgarogaḥ,
agnipīḍa़ā, varṣe 32 lauha-ghāta:, varṣe 33 kaṣṭam, varṣe 43 tathā 51
alpamṛtyuḥ। yadā śubhagrahanirīkṣito bhavati tadā jīvati, varṣe 61 kārtike
māse devadoṣaḥ। anantaram-alpamṛtyuryaṃdā vyatikrāmati tadā jīvati,
varṣe 81 kārtika śuklapakṣe tithau 5 śukravāsare śravaṇa nakṣatre dehaṃ
tyajati ॥10॥
Makara Rāśi comprises of UĀṣāṛhā 3 pada, Śravaṇa 4 pada and
Dhaniṣṭhā 3 pada, and is owned by Śani. One born in the 1st pada incurs a
loss of limb; 2nd pada- devoid of a preceptor; 3rd pada- augur happiness; 4th
pada-involved with other women; 5th pada- devoted to Devatā; 6th pada-
begets sons; 7th pada- is above excellence; 8th pada- landlord; 9th pada-
elevates his families and becomes a wealthy person. One born in Makara
Rāśi faces troubles in the 1st and 3rd months and the 3rd, 5th, 7th, 10th, 32nd,
33rd, 43rd and 51st years. If Candra is dṛṣṭied by Saumyas, the native is
saved from death in the 61st year, which may come by due to a curse from
Devatā and then lives up to 81 years. He dies on Śukla Pañcamī of Kārtika
Māsa on a Śukravāra in Śravaṇa Nakṣatra.

KUMBHA RĀŚI:
धनिष्ठाऽद्धग-शििारका: पूवाग ारपदायाः ियं कु म् रानशः। शनिक्षेिे जतमिः प्रथमे मध्यमः
१, श्रीमाि् २, कष्टी- ािाहीि: ३, पुिवाि् ४, राजमातयः ५, पापकमग-हीिः ६, योगीतर ७,
अङ्गहीि: ८, शु लक्षण: ९ िथा कष्टम्-ददिे ७, अल्पमृत्युः विगयोः १८, ३२, शु ग्रह-निरीनक्षिो
वनि िथा जीवनि विग ६१; माघमासे शुक्लपक्षे निथौ २ गुरुवासरे उत्तरा ारपदा िक्षिे
मृत्यु गवनि ॥११॥
dhaniṣṭhā’rddha-śatatārakā: pūrvābhādrapadāyāḥ-trayaṃ
kumbharāśiḥ। śanikṣetre janmataḥ prathame madhyamaḥ 1, śrīmān 2,
kaṣṭī-bhāṣāhīna: 3, putravān 4, rājamānyaḥ 5, pāpakarma-hīnaḥ 6,

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yogīndra 7, aṅgahīna: 8, śubhalakṣaṇa: 9 tathā kaṣṭam-dine 7, alpamṛtyuḥ

varṣayoḥ 18, 32, Saumya-nirīkṣito bhavati tathā jīvati varṣa 61;
māghamāse śuklapakṣe tithau 2 guruvāsare uttarā bhādrapadā nakṣatre
mṛtyurbhavati ॥11॥
Kumbha Rāśi comprises of Dhaniṣṭhā 2 pada, Śatabhiṣā 4 pada
and PBhādra 3 pada, and is owned by Śani. One born in the 1 st pada is
mediocre; 2nd pada- a gentle person; 3rd pada- a troubleshooter and has a
bad tongue; 4th pada- begets sons; 5th pada- is conferred with honour by
the king; 6th pada- is a pious person; 7th pada- an accomplished; 8th pada-
loses some limb; 9th pada- augur auspiciousness. One born in Kumbha
Rāśi is troubled on the 7th day of the 18th year and faces an early death in
the 32nd year. If Candra is dṛṣṭied by a Saumya, one lives till 61st year and
dies on Śukla Dvitīya of Maghā Māsa, on a Bṛhaspativāra, in UBhādra
Nakṣatra.

MĪNA RĀŚI:
पूवाग ारपदमेकम्-उत्तरा ारपद-रे वत्यतिं मीिरानशः। जीव-क्षेिे जतमिः प्रथमे धिवाि्
१, कालज्ञािहीि: २, लम्पिः ३, धिवाि् ४, चौरः ५, कपिी ६, निधगिः ७, ाग्यवाि् ८ अक्लेशः
९; कष्टम् विगयोऽ १८, ३३; शु ग्रह-निरीनक्षिस्िदा जीवनि, विे ६१ माघमासे शुक्लपक्षे निथौ १२
पुिवगसु िक्षिे गुरुवासरे प्रािःकाले देहं त्यजागिे ॥१२॥
pūrvābhādrapadamekam- uttarābhādrapada- revatyantaṃ mīna
rāśiḥ। jīva-kṣetre janmataḥ prathame dhanavān 1, kālajñānahīna: 2,
lampaṭaḥ 3, dhanavān 4, cauraḥ 5, kapaṭī 6, nirdhanaḥ 7, bhāgyavān 8
akleśaḥ 9; kaṣṭam varṣayo’ 18, 33; Saumya-nirīkṣitastadā jīvati, varṣe 61
māghamāse śuklapakṣe tithau 12 punarvasu nakṣatre guruvāsare
prātaḥkāle dehaṃ tyarjāte ॥12॥
Mīna Rāśi comprises of PBhādra 1 pada, UBhādra 4 pada and
Revatī 4 pada and owned by Guru. One born in the 1st pada is rich; 2nd
pada- not have a sense of time; 3rd pada- lascivious; 4th pada- wealthy; 5th
pada- thievish attitude; 6th pada- cunning; 7th pada- poor; 8th pada-
fortunate person; 9th pada- imperturbable. One born in this Rāśi has a
troubled time in the 18th and 33rd years. If Candra is dṛṣṭied by Saumyas,
one lives up to 61st year and dies on Śukla Dvādasa of Maghā Māsa, in the
early morning on a Bṛhaspativāra, in Punarvasu Nakṣatra.

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16.3
THE ĀRUṚHALAGNA

A
ruṛha pada is undeniably a significant concept of Jyotiṣaśāstra,
concerning the image of an individual and things surrounding it.
Even though Maharṣi Parāśara dedicates an entire Adhyāya called
“Padādhyāya” for the computation and usage of Āruṛha pada,
many Daivajñas do not use it. Some scholars consider this to be a part of
Jaiminī Jyotiṣa and not Parāśara’s Jyotiṣa, which is absurd, to say the
least. Another chapter, Upapadāhyāya, exclusively deals with using
Upapada in marriage matters. Maharṣi Jaiminī also extensively treats this
topic in Jaiminisūtras, indicating the importance attributed to this
concept. This chapter strives to demystify the concepts of the Āruṛha and
explore its predictive value.
THE ĀRUṚHA OF THE LAGNA IS CALLED THE
ĀRUṚHALAGNA OR LAGNAPADA. SIMILARLY, THE ĀRUṚHA
OF THE OTHER BHĀVAS ARE CALLED THE PADAS OF THE
BHĀVAS VIZ., DHANAPADA, VIKRAMAPADA, SUKHAPADA
OR MĀTṚPADA AND SO ON.
Āruṛhas of Bhāvas and Grahas are their images or reflections, like
mirror images. While the images help us infer the attributes of the real
thing, they are still not true but mere reflections of the truth. Our mind is
also a mirror governed by Candra, which reflects the images of the reality
in our mind. Our understanding of the truth depends on the image
projected into our mind because they help us grasp the true characteristics
of the real object. This also makes it difficult to fully comprehend the True
nature of being, as our perception only allows interpretations based on the
projections. Only when the mental mirrors are broken, and one can
perceive something through direct experiences is it possible to comprehend
an object’s true characteristics.
In the manifested universe, all of us project an image of ourselves,
only which can be captured by the minds of people around us, which forms,
in their minds, the basis of our perception of ourselves. That is why our
perception about ourselves, which is through direct experiencing, is
different from others, formed through the images projected in their mind.
It is important to understand what images are being projected in people’s
minds for us to understand what they perceive about us. Therefore, the
study of the Āruṛha is important because that tells us how others

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comprehend us. What they see and comprehend when they see us and look
at our actions.

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16.3.1
THE FUNDAMENTALS

L
et us start a review of Āruṛhalagna from the basics. In this section,
I have covered the computation, the names of the Āruṛhas of the 12
Bhāvas and the computation of the Grahapada. I have also explained
the uniformity of the principles of Āruṛhalagna with Lagnāñśa and
Kārakāñśa. Maharṣi Parāśara states in śloka 29.29 that the Yogas so far
stated concerning Lagnapada be similarly evaluated from Kārakāñśa as
well. Maharṣi Jaimini states the same in 1.3.17. This indicates the
universality of the yogas of Āruṛhalagna.

16. 3.1 .1
THE CO M P UTA TI O N

The Āruṛha is computed based on the principle of mirror image.

Although the image is an identical copy of the original, it is nonetheless
virtual and cannot be touched or felt with all the sense organs. It gives an
illusion that it is real, while it is not. The computation is straightforward,
which is to count the number of Rāśis from a Bhāva to the Bhāveśa
and then count as many Rāśis from the Bhāveśa to ascertain the
Āruṛhapada of the concerned Bhāva.
However, there is an exception, if the Āruṛhapada falls in the 1st or
7 from the Bhāva, then 10 more houses are counted from it. Based on this,
th

there are two observations here, (1) The Āruṛhapada always falls in an odd
Bhāva from the concerned Bhāva, and (2) the Āruṛhapada cannot fall in
the 1st or 7th, (3) if the Bhaveśa occupies the 1st or 7th from a Bhāva, the
Āruṛhapada falls in the 10th house. Else, if the Bhaveśa occupies the 4th or
10th from the Bhāva, the Āruṛhapada falls in the 4th house. The details from
the Śāstras are stated below.

THE MIRROR IMAGE

Bṛhatparāśara 29.1-3.
The pada of Lagna corresponds to the Rāśi arrived at by
counting so many Rāśis from Lagneśa, as he is away from the
Lagna. Similarly, Padas, for other Bhāvas, are known through
their Lords. The word “pada” exclusively denotes the pada for
Lagna.

Jaiminīsūtra 1.1.30.
The pada of the Lagna is the Rāśi obtained by counting as many
Rāśis from the Lagneśa as it has progressed from the Lagna

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The pada of the Lagna is arrived at by (1) firstly counting the Rāśis
from the Lagna to the Lagneśa, and (2) secondly, counting as many Rāśis
from the Lagneśa. The same process can be employed for other Bhāvas to
determine the Padas of those Bhāvas. For instance, if the Lagna is Dhanu,
and Lagneśa Guru is in Kumbha, which is 3 Rāśis away from Dhanu, the
Lagnapada is going to be 3 Rāśis away from the Lagneśa in Kumbha, i.e.,
Meṣa.
This method of determining the Pada of the Lagna and the other
Bhāvas is akin to ascertaining the mirror image of an object reflected in a
mirror. While the Lagneśa is the mirror here, the Lagna is the object, and
Lagnapada is the image of the Lagna. Therefore, the Āruṛha of a Bhāva
can be imagined as the image of the Bhāva that is formed about the
Bhaveśa.

SATYA VS MĀYĀ

Bṛhatparāśara 29.4-5.
The same Bhāva or the 7th from it does not become its pada.
When the pada falls in the same Bhāva, the 10th from there
should be treated as pada. Similarly, when the 7th becomes the
pada of a Bhāva, the 4th from the Bhāva in question should be
treated as its pada. If the Lord of a Bhāva in the 4th from the
Bhāva, then the very Bhāva occupied should be treated as its
pada.

Jaiminīsūtra 1.1.31-32.
If the Lord of Bhāva is in the fourth from it, the fourth house
becomes the Āruṛha. If the Lord of a Bhāva is in the seventh
from it, then the tenth house becomes the Āruṛha.

If the Bhāveśa is in the 1st or 7th from the Bhāva, the Āruṛha falls
in the 10th from the Bhāva. On the other hand, if the Bhāveśa is in the 4th
and 10th from the Bhāva, then the Āruṛha falls in the 4th house. One may
easily notice that these exceptions are applied when the Bhāveśa is in a
Kendra from the Bhāva, whereby the Āruṛha falls in either 4th or 10th.
Since the mirror image and the real object cannot be the same, the
Āruṛha of a Bhāva cannot fall in the house itself. While the Bhāva is the
“Real”, the Āruṛha is “Unreal”. The concept is like an object and the image
of the object formed in the mirror. As the image can’t be the real object, in
a similar manner, the Bhāva and its Āruṛha cannot be the same. They
must fall in different places; therefore, this exception is applied.
The 7th house from a Bhāva is also considered to be as “Real” as
the Bhāva itself; therefore, the Āruṛha of Bhāva cannot fall into the 7th
Bhāva from itself. Whenever the Āruṛha of a Bhāva falls in the Bhāva
itself, or the 7th from it, then the Āruṛha must be derived by counting 10
Rāśis from the Bhāva where the Āruṛha falls as per the default calculation.

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16. 3.1 . 2
THE N AM ES

Before getting into the concept and usage of the Āruṛhas, it is

pertinent to have their nomenclature standardized to avoid confusion
when it is referred to in various yogas. The Āruṛhas can be referred to with
the following names. The names are derived from their original names by
adding either “Āruṛha” or “Pada”. The Āruṛhas are indicated in a Kuṇḍalī
with an “A” followed by the number of the Bhāva. The Pada of Lagna is
usually indicated as AL, and that of Vyāyabhāva is indicated as UL, as the
pada of this Bhāva is called Upapada, meaning the pada of a subordinate
or follower.
Table 14
# Bhāva Āruṛha Symbol
Āruṛha, Āruṛhalagna,
1 Lagnabhāva Lagna Āruṛha, AL
Lagnapada, Padalagna
2 Dhanabhāva Dhanapada A2
3 Sahajabhāva Vikramapada, Bhrātṛpada A3
4 Sukhabhāva Mātṛpada, Sukhapada A4
5 Sutabhāva Mantrapada, Putrapada A5
6 Śatrubhāva Rogapada, Śatrupada A6
7 Dārābhāva Dārāpada, Kalatrapada A7
8 Randhrabhāva Maraṇapada, Mṛtyupada A8
Pitṛpada, Dharmapada,
9 Dharmabhāva A9
Bhāgyapada
10 Karmabhāva Karmapada, Rājyapada A10
11 Lābhabhāva Lābhapada A11
12 Vyāyabhāva Vyāyapada, Upapada A12, UL

Sometimes, the word “Lagna” is added to the various Bhāvapadas;

for instance, Upapada is called Upapada Lagna. This indicates that these
Bhāvapadas are to be treated as Lagnas, and various Grahas, Upagrahas
etc., should be reckoned from here. Lagna means the point of reference
from where the 12 Bhāvas can be conceived and assessed.

16. 3.1 .3
THE G R AH AP A DA

Bṛhatparāśara 29.6- 29.7.

Note the position of a Graha and see how many Rāśi away he is
from his Svarāśi. Count as many Rāśis from the said Svarāśi,
and the resultant Rāśi becomes the Āruṛha of the Graha. If a
Graha owns Rāśis, consider the stronger (among the Rāśis) and
declare effects accordingly.

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Like a Bhāvapada is determined by ascertaining the position of the

mirror image of the Bhāva reflected against the Bhāveśa, a Grahapada is
found by finding the image of the Graha reflected against its Rāśi. If a
Graha owns two Rāśis, then the stronger Rāśi should be considered. In
such a situation, there are two Grahapada for a Graha, of which the weaker
one is dormant, and the stronger one prevails.
The computation is straightforward. Count the number of Rāśis
from a Graha to its Rāśi (he lords), then count as many Rāśis from that
Rāśi. Since all Grahas, excluding Sūrya and Candra, own two Rāśis each,
each Graha, besides Sūrya and Candra, has two Āruṛhas. One of them is
stronger than the other, depending on the relative strength of the Rāśis.
For instance, say that in a Kuṇḍalī, Maṅgala is in Mithuna Rāśi.
The Āruṛha of Maṅgala with regards to Meṣa is in Kumbha Rāśi
(Mithuna→ Meṣa :: Meṣa→ Kumbha). This should be denoted as Ma1,
indicating Āruṛha of Maṅgala about Meṣa Rāśi. The same when
determined from Vṛścika Rāśi, it falls in Meṣa Rāśi, which should be
denoted as Ma8. Here, the suffix “1” is used to denote Meṣa Rāśi and “8”
Vṛścika Rāśi.
The same exception of Satya and Māyā applies in the computation
of Grahapada as well, as this is a universal principle, i.e., the Real and
Unreal are not the same; the Satya and Māyā must be different. The Satya
is “what it is”, while Māyā is “what appears to be”. Therefore, the riders
are as follows: (1) If the Rāśi of the Graha falls in the 1st or 7th from the
Graha, the Grahapada falls in the 10th Rāśi from the Graha. (2) If the Rāśi
is in 4th or 10th from the Graha, then the Grahapada falls in the 4th Rāśi.

16. 3.1 . 4
LA GN Ā Ñ Ś A AN D KĀ RA KĀ ÑŚ A

Bṛhatparāśara 29.29. । Jaiminīsūtra 1.3.17.

The Yogas so far stated concerning Lagnapada be similarly
evaluated from Kārakāñśa as well.

Kārakāñśa is the Navāñśa of the Ātmakāraka. Whatever has been

said so far with regards to the 12th, 11th, 7th, or 2nd from Āruṛhalagna,
i.e., finances, prosperity, and authority, are also applicable from
Kārakāñśa. Similarly, whatever has been stated with regards to Svāṃśa
(or Kārakāñśa), is also applicable to Āruṛhalagna. In this regard, Maharṣi
Jaimini states in Jaiminīsūtra 1.3.17 that the ślokas concerning Svāñśa
also apply to the Āruṛhalagna.
There are some common themes that are applicable to almost all
Lagnas, be it Udayalagna, Āruṛhalagna, Navāñśa Lagna or Kārakāñśa
Lagna. If so, what are the differences between them? Should they be

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treated identically? The answer to these questions lies in properly

understanding the various Lagnas.
The Kārakāñśa indicate the tendencies inherited from past lives
due to all the past Karmas. The Lagnāñśa (Navāñśa Lagna or Svāṃśa)
indicate the traits carried forward from an immediate past birth, and the
impressions are immensely powerful in this birth. The Lagnāñśa works as
the bridge between the past lives Karma and this life Karma. The
Udayalagna connects us to the “current birth” and gives us the social
background with which we identify. The Āruṛhalagna is the image we wish
to carry around and project ourselves to the world. It is like the mask we
wear and the façade we carry.
Although the theme of the yogas formed with regards to the Lagnas
are comparable and their application is similar, the level of intensity and
the duration of their prevalence must be different. Usually, the yogas seen
from Āruṛhalagna are highly visible but short-lived, while that of
Kārakāñśa is less visible but long-lived. The Āruṛhalagna is like Candra,
which is temporary, changeable, momentary, and fleeting.
Whereas Kārakāñśa is stable, stead, and long-lasting. The
Āruṛhalagna can be certainly thought of as a deer, whereas the Kārakāñśa
elephant. The other two Lagnas, viz., Udayalagna, and Svāṃśa, are
somewhere in between, wherein the Svāṃśa indicates more focused results
compared to the Udayalagna. This principle should always be kept in mind,
or the conclusion could be misleading.

16. 3.1 .5
OTH E R O PIN IO NS

Jayanta and Ācārya were having a conversation on Āruṛha Lagna,

on which Jayanta enquired to learn about the opinions of other leading
scholars. The ever-curious Jayanta started enquiring about the Āruṛha,
which prompted the Ācārya to delineate the opinion of the leading Jaimini
Scholar Pt Iranganti Rangacharya.
Jayanta: Kindly shed some light on other leading opinions on the
Āruṛha Lagna, its computation and usage. I am curious to know what
scholars such as Pt Iranganti Rangacharya used.
Ācārya: That is good. We must learn about divergent opinions and
Jyotiṣa and learn from their experiences. You have mentioned Pt Iranganti
Rangacharya. What do you know about him?
Jayanta: I only know that he was a leading scholar of Jaimini.
Kindly tell me more about him.
Ācārya: Mahāmahopādhaya Iranganti Rangacharya is one of the
leading scholars of modern times. His interpretation of Jaimini is kept in

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very high esteem. Therefore, we must all learn about his interpretations
and opinions. Whether you accept it or not is a different matter.
Rangacharya had degrees in Science and education and is one of
the senior scholars and the legend of Jaimini Astrology and Viśiṣṭādvaita
philosophy in the country. He wrote several articles on Jaimini Astrology.
He was also a Sanskṛt poet and had several Sanskṛt books including
Kulasekhara Sukti Sampath, Srivrata Sloka Malika, Vishnu
Sahasranamam Vivarana Sloka and Ranga Ramayanam.
His other works include Muhūrta Kalpadruma and
Bhuvanadīpika.
He also wrote a Sanskrit and English commentary on Jaimini
Sutramritam covering Jaimini Jyotiṣa.
Jayanta: I am curious to learn about his approaches to Āruṛha
Lagna.
Ācārya: In “A manual of Jaimini Astrology”, he states that the pada
is widely known as the Āruṛha lagna.
He agrees that the number Rāśis from the Rāśi to its lord should
be counted from the lord to get the pada of the Rāśi. This is the main
principle for reckoning the Āruṛha Lagna.
For example, For Meṣa Rāśi, with its lord Maṅgala in Vṛṣabha, the
Āruṛha of Meṣa is the 2nd Rāśi from Vṛṣabha. We are counting 2nd Rāśi
because, Meṣa Lord, Maṅgala is in the 2nd from Meṣa. The 2nd from Vṛṣabha
is Mithuna, which is the Āruṛha. If Meṣa is the Lagna, it is called the
Āruṛha Lagna or Lagnapada or Padalagna.
If for Meṣa Lagna, Maṅgala is in the 3rd from Meṣa, then we would
count 3rd from Maṅgala to arrive at Siṅha, the Āruṛha Lagna.
Jayanta: Does he not consider the exceptions?
Ācārya: Yes, he does!
If the Lagneśa is in the 4 th house, then the 4th house becomes the
Āruṛha Lagna. If the Lagneśa is in the 7th house, then the 10th house
becomes the Āruṛha Lagna.
He further states that these two exceptions should be adhered to
in the case of the Ubhayarāśi.
Besides, the counting of Rāśis from the Rāśi to its lord is based on
Prakṛti Cakra.
Jayanta: What is Prakṛti Cakra?
Ācārya: Prakṛti Cakra follows nature. In this cakra, the direction
is forward (zodiacal) for Ojarāśi and reverse (anti-zodiacal) for Yugmarāśi.
Therefore, if Kanyā is the Lagna, and the Lagneśa Budha is in
Mithuna, it is considered 4th from Kanyā (in reverse because Kanyā is
Yugmarāśi).

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Therefore, for Mithuna, if Lagneśa Budha is in the Kanyā, the

Āruṛha is in Kanyā. For Kanyā, if Lagneśa Budha is in Mithuna, the
Āruṛha is in Mithuna. Notice that for Kanyā, the counting of the houses is
reversed. The same is the case with Dhanu and Mīna.
The 2nd exception is that when the Lagneśa is in the 7 th house, the
Āruṛha is in the 10th. For Mithuna Lagna, if the Lagneśa Budha is in
Dhanu (7th), the Āruṛha is in Mīna (10th). For Kanyā, if the Lagneśa Budha
is in Mīna (7th), the Āruṛha is in Dhanu (10th in reverse). The same is the
case for Dhanu and Mīna.
Jayanta: Are there any other exceptions?
Ācārya: He species an exception based on the gender of the person.
In a Puruṣa Kuṇḍalī, if the Lagna is in an Ojarāśi, then we must
find the Āruṛha of the Lagna. But if the Lagna is in a Yugmarāśi, then the
Āruṛha of the Ṣaṇmukha should be found.
Jayanta: What is a Ṣaṇmukha?
Ācārya: Ṣaṇmukha means face to face Rāśis.
The Ṣaṇmukha pairs of Rāśis are Meṣa-Vṛścika, Vṛṣabha-Tulā,
Mithuna-Kanyā, Karka-Kumbha, Siṅha-Makara.
Notice that the two Rāśis owned by a Graha are Ṣaṇmukha pairs,
except Śani’s Rāśis. For Śani’s Rāśis, the Rāśis of Sūrya and Candra form
the Ṣaṇmukha pairs. This arrangement can be clearly seen from the South
Indian format of a Kuṇḍalī, where the Ṣaṇmukha Rāśis are mirror images
along a line passing through Karka and Makara 30°.
Therefore, the Āruṛha counting only commences from an Ojarāśi
(Ṣaṇmukha of a Yugmarāśi is always an Ojarāśi).
Jayanta: What is the rule for Strī Jātaka?
Ācārya: It is the reverse of Puruṣa. For an Strī, if the Lagna is a
Yugmarāśi, then find the Āruṛha of that Rāśi. If it is an Ojarāśi, then find
the Āruṛha of the Ṣaṇmukha Rāśi (which will be a Yugmarāśi).
The rule tells us that a male is from Ojarāśi, and a female is from
Yugmarāśi.
Jayanta: How about a transgender person?
Ācārya: He does not specify this. But I suppose in such cases; you
need to find the predominant characteristics of the person, which should
either be masculine or feminine.
Jayanta: Guruji! Tell me more about his interpretations of Jaimini.
Ācārya: Let us focus on the rules captured in “A Manual of Jaimini
Astrology”.
He says that Guru, Candra and Rāhu in the 11th from the Āruṛha
Lagna is considered Nidhi Lābha yoga. This indicates big money!

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Jayanta: Should we also reckon the 11th from the Āruṛha based on
Prakṛti Cakra?
Ācārya: He does not specify that. But I think it should be since
Prakṛti Cakra is universal. For an Ojarāśi, counting is forward, and for a
Yugmarāśi, it is reverse.
For instance, for a Meṣa Lagna Puruṣa Jātaka, the Lagneśa
Maṅgala is in Karka. Then the Āruṛha should be Karka (4th house
exception).
Karka is a Yugmarāśi; therefore, the 11th house should be reckoned
in reverse. The 11th house, in this case, is Kanyā.
Jayanta: Thank you for clarifying. Kindly continue with his rules.
Ācārya: Candra/Śukra in the 11th indicate money from the
government.
Jayanta: Why is government?
Ācārya: That could be because Candra represents the queen
(bureaucracy) and Śukra is the Mantri (Minister).
Jayanta: How about the other Grahas? What do they signify?
Ācārya: Sūrya in a Maṅgala’s Rāśi indicates money through
brothers. Sūrya in a Guru’s Rāśi indicates money through the sons. Sūrya
in the 11th in Budha’s Rāśi indicates money through the relatives. Sūrya
in Śani’s Rāśi indicates self-earned money. The same is the case when
Sūrya is Candra’s Rāśi. Sūrya in Śukra’s Rāśi indicates money from the
government. Sūrya in Svarāśi also indicates the same, i.e., money from the
government.
Budha/Śani in the 11th dṛṣṭied by Rāhu indicate money in a
dilapidated house/temple.
A Nīca Saumya in the 11th indicates money from abroad.
Budha in the 11th with a Ucca/Nīca Graha or a Krūra also indicates
money from abroad.
If Guru is in the 11th who is Nīca in Navāñśa/Dreṣkāṇa, then also
the money is from abroad.
Maṅgala/Sūrya/Rāhu in the 11th indicates money from lowly
people. Budha + Candra in the 11th also indicates the same.
Guru in the 11th in Svarāśi indicates money from education or
litigation (court cases = legal profession).
Guru in the 11th in Maṅgala’s Rāśi indicates money in the mint. In
Śukra’s Rāśi, the gain of money is from the wife. In Budha’s Rāśi, the
money is from education. In Sūrya’s/Candra’s Rāśi, the money is from the
government. In Śani’s Rāśi, the money is from service.
Śukra in the 11th in Maṅgala’s/Śukra’s Rāśi indicates money from
a business. In Budha’s Rāśi, the money is from land cultivation.

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When Śani in Maṅgala’s Rāśi, it is from illegal means. In Budha’s

Rāśi, the money is from temples. Śani in Sūrya’s/Candra’s Rāśi indicates
that the gain of money is from land cultivation.
Jayanta: Guruji! There are so many subtle variations.
Ācārya: Yes, indeed. You should remember those nuances.
Jayanta: Guruji, what the learned scholar talks about the losses?
Ācārya: If there are Grahas in the 12th or aspecting the 12th, the
native is extravagant.
Jayanta: Does it not indicate losses?
Ācārya: No, according to Śrī Iranganti, it indicates extravagance.
Further expenditure and losses are based on the nature of the Grahas so
posited/aspecting.
Jayanta: Kindly elaborate on that Guruji!
Ācārya: Sūrya/Rāhu/Śukra indicates losses due to government
fines and penalties. The joint influence of Sūrya + Rāhu indicates that the
govt may seize the native’s money. If Śukra is involved, the native loses
money willingly. The native certainly loses money if Candra is also
involved in the above yoga by yuti or dṛṣṭi.
Budha in the 12th indicates losses due to relatives or disputes. Guru
in the 12th indicates loss due to business or performance of rites (rituals).
Guru also indicates taxes.
Maṅgala/Śani in the 12th indicates losses due to brothers. Even
though the Panditji did not specify, normally, Maṅgala is for younger
brothers, and Śani is for elder brothers.
Jayanta, let us now focus on the Dhana yogas specified by Śrī
Iranganti.
Jayanta: Yes, Guruji! Kindly explain them also.
Ācārya: Candra/Guru/Śukra in the 2nd from the Āruṛhalagna
indicates Dhanayoga. More the better. A Uccagraha in the 2 nd is also a
Dhanayoga.
When the Lagnapada and Dārāpada (A7) are in Kendrakoṇa,
Dhanayoga is likely.
Jayanta: Kindly explain the Nirdhana Yogas also.
Ācārya: While a Dhanayoga makes one wealthy, a Nirdhana yoga
makes one poor. If both yogas are present, one must evaluate their relative
strength and conclude.
The person is poor if two Krūras are in the 5th/9th from the
Lagna/Lagnapada. The Panditji says this is applicable when the
Lagna/Lagnapada is in Cara or Sthira Rāśi.
Two Krūras in the 2nd from Lagnapada aspecting the Lagna makes
one poor. Two Krūras in the 2nd from Lagna also make one poor.

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Krūras in the Lagnapada and dṛṣṭied by the 8th lord make one poor.
The same is true when the 8th lord is in the Lagna and is devoid of any
other dṛṣṭi.
A Nīcagraha in the Lagnapada, and not dṛṣṭied by a Graha, make
one poor.
Krūras in the 2nd-8th axis from Lagna/Lagnapada/Ātmakāraka
makes one poor. The Grahas in the mentioned axis should be equal in
number, called the Kemadruma yoga. This makes one poor. If Candra is
also involved in the yoga, then poverty is certain.
Jayanta: Guruji, are there other Dhana yogas?
Ācārya: Śrī Iranganti shows how to determine the financial rank
of a person from the 11th of Lagnapada. The specifies eight factors showing
different ranks of wealth in increasing order:
1. Two or more aspecting Grahas
2. Exalted aspecting Graha
3. Lagneśa is an aspecting Graha
4. Bhagyeśa is an aspecting Graha
5. Argala formed by the aspecting Graha
6. Two or more Argalās of the aspecting Grahas
7. Saumyas in the Argalā places.
8. Ucca Grahas in the Argalā places
For details about Argalā and Aspecting Grahas, you may refer to
Book10: The Crucial Building Blocks.
Jayanta: Thank you Guruji, I will. Please continue to elaborate on
the other special yogas.
Ācārya: The paraspara dṛṣṭi of Candra and Śukra gives rise to the
Vāhana yoga. This confers one with expensive vehicles. The same yoga is
formed when Candra and Śukra are in 3rd and 11th. The Yoga may be
present in Rāśi or Navāñśa Kuṇḍalīs.
Bandhana Yoga is caused when there is an equal number of Grahas
in the following pair of houses, 2nd-12th, 5th-9th, 3rd-11th, 4th-10th or 6th-12th
from Lagna/Lagnapada/Ātmakāraka. This yoga indicates imprisonment. If
the Grahas are Saumyas, the person may be taken into custody for a short
period. If they are Krūras, he may be beaten with chains.
A long term of imprisonment is probable if the Krūras occupy the
4th and 10th. If the 3rd and 11th are occupied by a Nīca Saumyas benefic
and Kṛṣṇa Candra, a long term of imprisonment is probable. If an
Uccagraha dṛṣṭies the above, he will be released soon. If a Nīcagraha
dṛṣṭies, he will be beaten with chains. If a Saumya aspects, he is
comfortable even in custody.
Jayanta: How to determine the period of imprisonment?

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Ācārya: A Nīca Krūra in the bandhana yoga indicates

imprisonment in years. A Nīca Saumya indicates months. A Ucca Krūra
indicates weeks. And a Ucca Saumya indicates only minor restrain to
speak for some time (like house arrest).
Now we shall review the Duṣṭamaraṇa yoga, the combinations of
unnatural death.
The 8th/3rd from the Yogadā has yutidṛṣṭi of Maṅgala and Rāhu.
The 8th/3rd has yutidṛṣṭi of Sūrya and Rāhu. The 5th-9th of the Yogadā are
occupied by an equal number of Krūras.
The Saukhya yoga is formed when the Lagna/Lagnapada/
Ātmakāraka is dṛṣṭied by the 4th lord from the concerned Lagna. They
indicate comfort and happiness.
The Buddhi yoga (Dhimanta yoga) is formed when the Lagna/
Lagnapada/Ātmakāraka is dṛṣṭied by a Graha in the 3rd, the 3rd/6th lord
from the concerned Lagna or the 5th lord. The lords are from the concerned
Lagnas.
Now let us review the Rājayogas:
Rājayoga is formed when the 2nd, 4th, 5th, 8th, and 9th houses
from the Ātmakāraka are occupied by Saumyas.
When an equal number of Saumyas occupies the 2nd, 4th, and 5th
houses from the Ātmakāraka, a Rājayoga is formed. Some scholars say that
it is adequate to have Saumyas in 2nd, 4th and 5th, and they need not be
equal.
The Krūras in the 3rd and 6th from the Ātmakāraka.
Saumyas in the 2nd and Krūras in the 3rd, Saumyas in the 4th and
5 , Krūras in the 6th, Saumyas in the 7th, Krūras in the 8th, Saumyas in
th

the 9th from the Lagneśa or Dāreśa indicate Rājayoga. The count could be
according to the Grahacakra.
By the rule of the Manipravala yoga, the Maharaja yoga could be
formed by Saumyas in the 2nd, Krūras in the 3rd, Saumyas in the 4th,
Krūras in the 5th, Saumyas in the 6th, Krūras in the 7th, Saumyas in the
8th, Krūras in the 9th counted the Lagneśa or Dāreśa. Here the count could
be according to the Grahacakra.
Jayanta: What is Grahacakra and what is Manipravala yoga?
Ācārya: In Grahacakra, the Lagneśa is considered Tanubhāva, and
the Graha in the 2nd to the Lagneśa is considered Dhanabhāva. In this
scheme, Rāhu and Ketu are reckoned from the end of the Rāśis. After
mapping 9 Graha to the 9 Bhāva, Tanubhāva Graha corresponds to
Karmabhāva; the Dhanabhāva Graha corresponds to Lābhabhāva, and the
Jñātibhāva Graha corresponds to Vyāyabhāva.
Manipravala is a powerful Rājayoga formed based on the
placement of Grahas from the Ātmakāraka. Mani is a gem, and Pravāla is

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sea coral. The Yoga is stated above, i.e., 2S, 3K, 4S, 5K, 6S, 7K, 8S, 9K. In
the sequence, the number represents the houses; S is for Saumya, and K is
for Krūra. The counting can be from the Ātmakāraka, Lagneśa or Dāreśa.
This gives a high-order Rājayoga.
Another version of the Manipravala yoga is 2S, 3K, 4S, 5S, 6K, 7S,
8K, and 9S from Ātmakāraka, Lagneśa or Dāreśa. This yoga grants
immense wealth and fame. It gives influence but is lesser than the previous
yoga. Between the two Manipravala yogas, the Saumyas and Krūras for
houses 5th to 9th are interchanged.
Also, sometimes in the yoga, Ātmakāraka is not mentioned, and
only Lagneśa/Dāreśa are mentioned. Some scholars like Śrī Kṛṣṇamiśra
(Phalaratnamālā) reckons this from Yogadā and Vilagna. Let us keep this
aside for a moment, not to complicate things. I hope to cover a more
detailed assessment of this in the Jaimini volume of this book series.
Jayanta: Indeed Guruji! Jaiminisūtra has many subtle nuances,
and it would take one’s lifetime to understand them. Kindly proceed with
the other yogas.
Ācārya: Besides, the principle of Saumyas in the 2nd, Krūras in
the 3rd and Saumyas in the 4th is a must for the formation of Rājayoga. In
the above yogas, if the Saumyas in the place of Krūras and the Krūras in
the place of Saumyas are placed, the native becomes poor.
Let us review several other yogas.
Guru/Śukra/Candra in the 5th from Lagneśa/Dāreśa confers the
Amātya yoga. Amātya means minister, and this yoga makes one a
minister,
Krūras in the 3rd/6th houses from Lagneśa/Dāreśa confers the
Senādhipatya yoga. Senādhipatya means army chief, making one a chief
of the army.
Adhi yoga is of two ways, one by the Candra and the other by the
Lagna. Saumyas in Candra's 6th, 7th and 8th houses form the Candrādhi
yoga. The yoga from the Lagna is Lagnādhi yoga.
The adhi yogas are much less effective when Krūras join the
Saumyas. The Krūras are Rāhu, Śani, Maṅgala, and Sūrya in the
descending order of maleficence. Ucca Krūra can be considered like
Saumya in this yoga.
Śrī Iranganti Rangacharya specifies seven kinds of Adhi yoga
1. 3 Saumyas in 3 Bhāvas (6/7/8) from Lagna
2. 3 Saumyas in two Bhāvas from Lagna
3. 2 Saumyas in any one Bhāva from Lagna
4. 3 Saumyas in 3 Bhāvas (6/7/8) from Candra
5. 3 Saumyas in two Bhāvas from Candra
6. 2 Saumyas in any two Bhāva from Lagna/Candra

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7. 1 Saumyas in any one Bhāva from Lagna/Candra

The Adhi yogas could be more effective and superior if three
Saumyas are involved; medium with two Saumyas and ordinary with one
Saumya.
Results of Adhi Yogas: 1. Minister 2. IPS/IAS (administrative
services), 3. Doctor, 4. Pontiff. 5. Engineer. 6. Banker. 7. Author. 8.
Musician. 9. Daivajña. 10. Cine artist. 11. Fabulously rich. 12. Healthy.
The results from 1 to 5 could be judged from Lagnādhi Yoga. While the
remaining could be judged from the Candrādhi yoga. Those born in
Lagnādhi Yogas are dictatorial, but those born in Candrādhi yoga are very
popular.
The joint influence of Maṅgala, Guru and Budha on the Kārakāñśa
makes one successful in the legal profession. One among the three Grahas
can be the Ātmakāraka. If the Kārakāñśa has yutidṛṣṭi of one of them, then
the other should be in the first five houses from the Kārakāñśa. If any
Graha is in Sva/Ucca Rāśi, the person attains a dignified position in the
judiciary.
If Sūrya is the Ātmakāraka and is well placed in the Navāñśa
Kuṇḍalī and any of the above principles (yutidṛṣṭi of Maṅgala/Guru/Budha)
are present the native’s elevation to a high judicial post certain.
Involvement of a Ucca/Svagṛhi Sūrya with the yoga of Maṅgala/Guru/
Budha indicates elevation to a high post in the judiciary.
The following are some yogas for becoming a police officer. The
Kāraka for police is Maṅgala.
Maṅgala-Śani or Maṅgala-Sūrya connected with the 2nd of
Kārakāñśa by yutidṛṣṭi. Maṅgala in the 4th of the Dreṣkāṇa lagna.
Yutidṛṣṭi of Maṅgala-Śani on Dreṣkāṇa lagna. Maṅgala dṛṣṭi on the
Dreṣkāṇa Rāśi of the Lagneśa or Dāreśa (of the Dreṣkāṇa Kuṇḍalī). Krūras
in the 3rd/6th from the Lagneśa/Dāreśa. Yogadā has yutidṛṣṭi with the 6th
lord
Jayanta: Kindly explain the Yogadā and Aspecting Graha.
Ācārya: This will be explained later.
Following are some Yogas for Daivajñas and Jyotiṣīs.
The 2nd lord is in Sva/Ucca/Mitra Rāśi with Budha in a Kendrakoṇa
or Lābha. This is a powerful yoga for profound knowledge in Jyotiṣa.
Although not stated, the Kāraka for Jyotiṣa is Budha, and the Kāraka
Bhāva is 2nd (speech).
Budha in the Lagna/7th with Śani in a Kendra
Budha with Śani in a Kendra with one among them Ucca
Budha and Śani are in Paraspara Kendra
Sūrya-Budha yuti in 2nd house
Budha in the 2nd and Śukra in the 3rd

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Budha-Śukra yuti in the 2nd or 3rd

Śukra Ucca in the 2nd and the 2nd lord is in Sva/Ucca/Mitra Rāśi
Saumyas in the 2nd, 3rd, and 5th. The Saumyas are Guru, Ketu,
Śukra, Budha, and Śukla Candra.
Jayanta: Kindly explain the method to determine Upapada.
Ācārya: The method of Upapada determination provided by Śrī
Iranganti Rangacharya is unique. Like Āruṛhas, this is also dependent on
the Puruṣa vs Strī classification of a Kuṇḍalī.
Let us review the Upapada determination in a Puruṣa Jātaka.
Ascertain the stronger of the Lagna and its 7th. Call it Active
Lagna. If the Active Lagna is in an Ojarāśi, find the Āruṛha of its 12th
house. If the Active Lagna is a Yugmarāśi, find out the Āruṛha of the 12th
house of its Ṣaṇmukha Rāśi.
Let us review the Upapada determination in an Strī Jātaka.
If the Active Lagna is a Yugmarāśi, find the Āruṛha of the 2nd Rāśi
(12th in reverse). If the Active Lagna is an Ojarāśi, find the Āruṛha of the
2nd (12th in reverse) of its Ṣaṇmukha sign.
The rationale for the computation is like this:
1. For Āruṛha determination, find the Active Lagna. The stronger
between the Lagna and its 7th is the Active Lagna.
2. From the Active Lagna, find the Effective Lagna. For Puruṣa, the
Effective Lagna is always an Ojarāśi. For Strī, the Effective Lagna is
always a Yugmarāśi.
3. To find the Effective Lagna, we must use the Ṣaṇmukha Rāśi concept.
These are the face-to-face Rāśis mentioned before.
4. In a Puruṣa Kuṇḍalī, if the Active Lagna is in an Ojarāśi, it becomes
the Effective Lagna. So do nothing. But if the Active Lagna is a
Yugmarāśi, its Ṣaṇmukha Pair becomes the Effective Lagna. This
ensures that the Effective Lagna is always Oja for Puruṣa.
5. In an Strī Kuṇḍalī, if the Active Lagna is in a Yugmarāśi, it becomes
the Effective Lagna. So do nothing. But if the Active Lagna is an
Ojarāśi, its Ṣaṇmukha Pair becomes the Effective Lagna. This
ensures that the Effective Lagna is always Yugma for Strī.
6. After the Effective Lagna is derived, the Bhāvas should be counted
based on Prakṛti Cakra. In Prakṛti Cakra, the counting for Ojarāśi is
forward, and Yugmarāśi is reverse. Therefore, for Upapada, the 12 th
house is counted forward when the Effective Lagna is Oja (for males)
and reverse when it is Yugma (for females).
7. Therefore, for Puruṣa, the Upapada of the 12th is determined, and for
Strī, it is determined for the 2nd (the 12th from the Effective Lagna in
reverse).
Let us apply the principles in the Kuṇḍalī of Śrī Rahul Gandhi. In
the Kuṇḍalī, the Lagna is Tulā. The Lagna containing Guru and dṛṣṭied by

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Budha is more powerful than Meṣa with Nīca Śani. The Active Lagna is
Tulā. Since Tulā is a Ojarāśi, the Effective Lagna is Tulā. The 12th house
is Kanyā. Therefore, the Upapada is the Āruṛha of Kanyā. Kanyā is in a
Yugmarāśi, and therefore, the counting of Rāśi to lord is reverse.
Budha is in the 5th from Kanyā (reverse counting). Therefore, the
Āruṛha of Kanyā is 5th from Budha (reverse counting), which is Makara.
Therefore, the Upapada is Kumbha.

Now, let us consider the Kuṇḍalī of Śmt Priyanka Gandhi. The

Lagna is Mithuna. The stronger between Lagna and 7th is Dhanu (7th) as it
is occupied. Dhanu is the Active Lagna. Since Dhanu is Oja and the
Kuṇḍalī is a Strī Jātaka, the Effective Lagna is its Ṣaṇmukha Rāśi, Mīna.
From Mīna, the 12th (in reverse) is Meṣa. The Upapada is the
Āruṛha of Meṣa. Meṣa is an Ojarāśi, and therefore, the counting from the
Rāśi to lord is forward. From Meṣa, lord Maṅgala is in the 12th. Counting
12th from Maṅgala, we arrive at Kumbha as the Upapada.

The same principle is used for the computation of all Āruṛhas. For
instance, for A2, the 2nd from the Effective Lagna is considered. It is
forward if the Effective Lagna is Oja and reverse if it is Yugma. Besides,
the Āruṛha of the Rāśi is derived by counting the Rāśi to its lord in forward
or reverse depending on whether the Rāśi is Oja or Yugma.
Jayanta: Kindly explain the results of Upapada as per the
esteemed scholar.
Ācārya: A Krūra in Upapada between 1°-15° or in its 2nd house
results in non- attachment to one’s possessions. If the Krūra is in 15°-30°,

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early bereavement is probable. If the Rāśi is Yugma, reverse the above

results.
Here Sūrya is not considered a Krūra. The result is certain if
Maṅgala or Śani owns the Rāśi.
If a Nīca Graha occupies the Upapada or its 2nd, the bereavement
of the spouse is probable, or the spouse could be of lower caste.
In contrast, if the Graha is Ucca, the person may have more than
one wife, or the spouse is of a higher caste.
If a Svagṛhi Graha occupies the Upapada or its 2nd house, the
spouse dies in the 2nd half of the native’s life, that is, after 50 years of age.
If the Upapada or its 2nd house is with Saumyayutidṛṣṭi, the
spouse is beautiful.
If Rāhu + Śani has Yutidṛṣṭi on the Upapada or its 2nd house,
divorce is probable.
If Śukra + Ketu has Yutidṛṣṭi on the Upapada, the spouse suffers
from a urinary disease.
If Budha + Ketu has Yutidṛṣṭi on the Upapada, the spouse suffers
from a disease called Asthisrava (wearing off bones, osteoporosis).
Yutidṛṣṭi of Sūrya, Śani, and Rāhu indicates that the spouse suffers
from bone fever.
Yutidṛṣṭi of Budha and Ketu indicates that the spouse has a stout
physique.
Budha’s Rāśi in the Upapada or its 2nd that has Yutidṛṣṭi of Budha
and Śani indicates that the spouse suffers from a nose disease. Budha’s
Rāśi in the Upapada/2nd subject to Yutidṛṣṭi of Śani and Rāhu indicates
that the spouse is lame.
Yutidṛṣṭi of Guru and Śani indicates that the spouse suffers from
nervous debility.
Yutidṛṣṭi of Guru and Rāhu indicates that the spouse suffers from
dental disease.
Jayant: So, we must judge the Upapada and the 2nd from it for the
spouse's details. Are there other yogas we need to be aware of?
Ācārya: You need to be aware of a few other yogas!
Some yogas regarding childbirth and lack of children are stated
here. For this, the Grahas are divided into Apatya, Anāpatya and others.
Apatya Grahas support childbirth, and they are Sūrya, Guru and Rāhu.
The Anāpatya Grahas are Budha, Śani and Śukra, and they are not
favourable for childbirth. Maṅgala, Candra and Ketu are not mentioned,
but Candra denotes one son. Ketu is also favourable for childbirth (ketum
kulasya unnatim). Śani and Maṅgala jointly indicate the Dattaputra Yoga,
a combination of adoption.

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The Yutidṛṣṭi of Budha, Śani and Śukra in the 5th of Upapada

makes one childless.
The Yutidṛṣṭi of Sūrya, Guru and Rāhu in the 5th of Upapada
promises sons.
The Yutidṛṣṭi of Candra on the 5th indicates only one son.
If the 5th house relates to both Apatya (Sūrya, Guru and Rāhu)
and Anāpatya (Budha, Śani and Śukra), Grahas progeny is delayed but
not denied.
The Yutidṛṣṭi of Maṅgala and Śani indicate the adoption of a son.
We should judge the above results from the 5th of Upapada and
the 5th lord from there. Also, judge from the Pañcāñśa Grahas.
Jayanta: What is Pañcāñśa?
Ācārya: Pañcāñśa is a Varga related to the 5th house.
According to Tājika Nilakanthi, there are 5 Pañcāñśa in a Rāśi. In
an Ojarāśi, the Pañcāñśa are ruled by Maṅgala, Śani, Bṛhaspati, Budha
and Śukra. In a Yugmarāśi, the reverse holds. Although it is not
mentioned, the Pañcāñśa of an Ojarāśi may be mapped to the Ojarāśi of
the mentioned Graha; on the other hand, those of a Yugmarāśi may be
mapped to Yugmarāśis of the Tārā Grahas.
Ācārya: Following are some yogas about siblings. Śani, Rāhu and
Śukra are not favourable for siblings. Śukra causes death to one’s siblings
or abortion/miscarriage. The joint influence of Śani and Rāhu is disastrous.
On the other hand, Maṅgala, Guru, Candra and Budha are favourable for
siblings. Of them Guru, Candra and Budha are Saumyas. Ketu is the giver
or sisters.
The Yutidṛṣṭi of Śani and Rāhu in the 3rd/11th of Upapada cause of
death of brothers. 3rd = younger brother; 11th = elder brother. The joint
influence of the Grahas on the 3rd/11th also indicates the same.
Śukra in the 11th from Upapada indicates an abortion to the
native’s mother of the one before his immediate elder brother. Śukra in 3rd
causes abortion to the mother of the one after the immediate younger
brother. The yogas hold good if Śukra aspects the 8th of the Lagna.
The Yutidṛṣṭi of Maṅgala, Guru, Candra, and Budha in the 3rd/11th
of Upapada or its lord indicate many brothers.
Ketu in the 11th indicates many elder sisters and, in the 3rd, many
younger sisters.
Ācārya: Following are some yogas of appearance. This is seen from
the Dhana from Upapada Dāreśa. The influence of the Chayagrahas and
Śani is not favourable.
If Rāhu occupies the 2nd from 7th lord from the Upapada (2nd from
Upapada Dāreśa), the native will have large teeth or suffers from dental

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diseases. Ketu in such a place indicates that the native stammers. Śani in
such a place indicates that the native is ugly.
Ācārya: Following are some additional pointers regarding the birth
of children.
The Yogadā conjoined with the 5th house lord indicates two or
three children. If Sūrya or Guru is involved, the birth of sons is certain.
Jayanta: What is Yogadā according to Śrī Rangacharya?
Ācārya: The learned scholar described six aspecting Grahas who
contribute to some or other Rājayogas.
1. AG1: A Graha aspecting the 1st/5th/9th from the Lagna.
2. AG2: A Graha aspecting the 1st “and” the 7th house.
3. AG3: The Janmeśa aspecting the Lagna/Janmarāśi. This is called
the Kevala.
4. AG4: The Janmeśa simultaneously aspecting the Lagna and the
Janmarāśi.
5. AG5: A Graha simultaneously aspecting the Rāśi Lagna and
Navāñśa Lagna (NL) in Navāñśa Kuṇḍalī. Or a Graha aspecting the
Rāśi Lagna and Dreṣkāṇa Lagna (DL) in Dreṣkāṇa Kuṇḍalī.
6. AG6: A Graha aspecting the Rāśi Lagna, NL, DL in the respective
Varga Kuṇḍalī.
The AG4 to AG6 are called Yogadā and are successively stronger
yoga givers.
Regarding the Navāñśa Lagna, he defines the following:
For Meṣa, Siṅha, and Dhanu count direct from Meṣa. For Vṛṣabha,
Kanyā, Makara count reversely from Makara. For Mithuna, Tulā,
Kumbha, count direct from Tulā. For Karka, Vṛścika and Mīna, count
reversely from Karka.
The above is the definition of Kṛṣṇamiśra Navāñśa. I believe we
should use the Somanātha Navāñśa, also called UKM Navāñśa in
Jagannath Horā.
Regarding Dreṣkāṇa, he provided two definitions, the Parivṛtti and
Direct-reverse variation. The Parivṛtti variation is a continuous cycle of 3
rounds of the zodiac. The Direct-reverse variation is Meṣa onwards in a
forward direction for Ojarāśi. For Yugmarāśi, it is Mīna onwards in a
reverse direction. Śrī Somanātha Miśra mentions the Direct-reverse
Dreṣkāṇa and, therefore, should be called Somanātha Dreṣkāṇa.
This is based on the Parivṛtti Dreṣkāṇa variation.
Table 15
1st 2nd 3rd
# Rāśi Lord
Dreṣkāṇa Dreṣkāṇa Dreṣkāṇa
1 Meṣa Maṅgala Meṣa Vṛṣabha Mithuna
2 Vṛṣabha Śukra Karka Siṅha Kanyā

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1st 2nd 3rd

# Rāśi Lord
Dreṣkāṇa Dreṣkāṇa Dreṣkāṇa
3 Mithuna Budha Tulā Vṛścika Dhanu
4 Karka Candra Makara Kumbha Mīna
5 Siṅha Sūrya Meṣa Vṛṣabha Mithuna
6 Kanyā Budha Karka Siṅha Kanyā
7 Tulā Śukra Tulā Vṛścika Dhanu
8 Vṛścika Maṅgala Makara Kumbha Mīna
9 Dhanu Bṛhaspati Meṣa Vṛṣabha Mithuna
10 Makara Śani Karka Siṅha Kanyā
11 Kumbha Śani Tulā Vṛścika Dhanu
12 Mīna Bṛhaspati Makara Kumbha Mīna

This is based on the Somanātha Dreṣkāṇa variation.

Table 16

1st 2nd 3rd

# Rāśi Lord
Dreṣkāṇa Dreṣkāṇa Dreṣkāṇa
1 Meṣa Maṅgala Meṣa Vṛṣabha Mithuna
2 Vṛṣabha Śukra Mīna Kumbha Makara
3 Mithuna Budha Karka Siṅha Kanyā
4 Karka Candra Dhanu Vṛścika Tulā
5 Siṅha Sūrya Tulā Vṛścika Dhanu
6 Kanyā Budha Kanyā Siṅha Karka
7 Tulā Śukra Makara Kumbha Mīna
8 Vṛścika Maṅgala Mithuna Vṛṣabha Meṣa
9 Dhanu Bṛhaspati Meṣa Vṛṣabha Mithuna
10 Makara Śani Mīna Kumbha Makara
11 Kumbha Śani Karka Siṅha Kanyā
12 Mīna Bṛhaspati Dhanu Vṛścika Tulā
In the writings of Śrī Iranganti Rangacharya, the Dreṣkāṇa Lagna
(DL) refers to the Somanātha Dreṣkāṇa.
Ācārya: Regarding childbirth, also check the 5th and 9th of Lagna
and its 7th in the Saptāñśa Kuṇḍalī. Many children are indicated if Sūrya,
Rāhu or Guru are placed in the above places.
Ācārya: Following are the yogas for Childlessness:
If no Apatya Graha (Sūrya, Guru, Rāhu) is placed in the 5th or 9th
from the Upapada and its 7th, the native is childless. If Anāpatya Grahas
(Budha, Śani, Śukra) are placed in the said places, the native is childless.
If both the Apatya and Anāpatya Grahas are connected, progeny is
delayed.
The period of delay is as follows: Guru = 1 year, Maṅgala = 5 years;
Budha = 3 years, Śukra = 5 years, Śani = 7 years, Candra = the number of
its Rāśis is the number of years. Rāhu = 5 years, Ketu = 3 years.

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If the Cara Putrakāraka is Ucca, 1 year before the period of delay

is probable. If Nīca, one year after the period of delay is probable for the
birth of a child.
If the lords of the 5th and is probable for the birth of a child.
If the lords of the 5th and 9th from the Upapada and its 7th house
are in the Pañcāñśa of Śani, Śukra, and Budha, childlessness is probable.
Ācārya: Following are the yogas of Miscarriage:
Maṅgala in the Upapada indicates the child by Garbhakṣobha
(operation)
Maṅgala in the Upapada aspected by Saturn indicates Garbhapāta
(abortion) after the 4th month of pregnancy.
If Maṅgala in the 8th of Upapada is aspected by the waning Moon,
the woman suffers from miscarriage.
The same is true if the 8th of Upapada receives the aspect of both
Candra and Maṅgala.
Rāhu in the 8th of Upapada indicates the birth of a dead child, but
not if Rāhu is conjunct or aspected by a benefic.
Ācārya: Following are the yogas of Adoption:
Suppose Maṅgala and Śani relate to the 5th or 9th from the
Upapada or its 7th the native adopts a child. The same is true in the case
of Maṅgala and Budha.
If the lord of the 5th or 9th from the Upapada or its 7th house is in
Gemini or Virgo and is conjoined or aspected by Candra, the native adopts
a child.
If the lord of the 5th or 9th from the Upapada or its 7th is conjunct
with Budha and is aspected by Candra, the native adopts a child.
If the lord of the 5th house of the Yogadā is conjunct with Budha
or is in Gemini or Virgo and is aspected by the waning Candra, the native
adopts a child.
If the Grahas in the 5th or 9th from the Upapada or its 7th is in
the Pañcāñśa of Maṅgala and Śani or Maṅgala and Budha, the native
adopts a child.

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16.3.2
THE FINANCES

T
he Āruṛhalagna has a strong financial bearing because how much
one earns in life is strongly associated with their image. For
instance, a person who is a “reliable” businessman has a higher
likelihood of getting into a business partnership, which may cause
them higher gains compared to his peers whose perception is not as good.
Here reliability is a “perception” of others regarding the native. Perception
is so important in business that big business houses often conduct surveys
to understand how customers perceive their brands. Therefore, the value
of perception cannot be overstated in the world of business and finances.
In short, in the world of Māyā, “what one appears to be” is more significant
than “what one Truly is”.

16. 3. 2. 1
THE L ĀB HA BH ĀV A AN D INF LO W

Bṛhatparāśara 29.8-11.
(1) When a Graha occupies or dṛṣṭies the Lābhabhāva from the
Lagnapada, the native is happy and wealthy. (2) Saumyas
influencing the Lābhabhāva indicate the wealth coming
through fair means; however, Krūras indicate wealth through
questionable means. (3) If both Śubha and Krūras influence the
Lābhabhāva, then sometimes the gains are from fair means and
sometimes from questionable means, or it can be both means
simultaneously, based on the strength of the Grahas. (4) If the
influencing Graha is in Ucca, Mūlatrikoṇa, Svarāśi or Mitra
Rāśi, there is plenty of gains and happiness proportional to the
strength of the Grahas involved.

The key Bhāva of reckoning for matters connected with finances is

the Lābhabhāva, the Bhāva of gains. This is not about the bank balance or
the person’s savings, seen from the Dhanabhāva (2H), but about gains
(inflow of wealth and assets). Here the Maharṣi is guiding us to think that,
Āruṛhalagna plays an important part in the matters of “Gains”.
Firstly, there must be a yutidṛṣṭi of Grahas on the Lābhabhāva for
the person to have abundant gains. The strength and dignity of the Grahas
also matter here. If the Graha occupies its Uccarāśi, its strength of
bestowing gains is significantly higher relative to its occupation of its
Svarāśi or Mitrarāśi.
After it is ascertained that the person shall have abundant gains,
the next step is to check the characteristics of the gains. The 1st principle
here is that if the Grahas occupying or aspecting the Lagna are Saumyas,
then the means are “Śubha” (legitimate, moral, righteous). Similarly,

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Aśubhagrahas indicate gains from “Aśubha” (illegal, illegitimate, immoral)

means. Maharṣi Jaiminī also reiterates this idea in the following manner.

Jaiminīsūtra 1.3.2-5.
A Graha influencing the Lābhabhāva from Lagnapada becomes
the harbinger of prosperity. Saumyas influencing the
Lābhabhāva indicate gains through righteous means. Krūras
influencing the Lābhabhāva indicate gains through
questionable means. Ucca, Svarāśi etc., placements of the
Grahas influencing should be considered.

If a Krūra, conjoining or aspecting the Lābhabhāva from the

Āruṛhalagna, simultaneously conjoins or dṛṣṭies the sixth house, the
income is surely from questionable means. 6th house is the house of
enemies, both external and internal. Our internal enemies are our
psychological weaknesses. Therefore, if the Krūras associated with the
Lābhabhāva somehow also associate with the Śatrubhāva, then
undoubtedly, the earnings are from questionable means.
Maharṣi Jaiminī indicates the sources of such income in
subsequent Sūtras, which are primarily based on the Naisargika
Kārakatva of the Grahas. However, in my humble opinion, although it is
not explicitly stated, the Rāśi falling the Lābhabhāva, as well as the Rāśis
aspecting the Lābhabhāva through Rāśidṛṣṭi should also be considered.
Similar inferences can also be made from the Lābheśa from the
Āruṛhalagna. This is particularly true when no Grahas occupy the
Lābhabhāva from the Āruṛha. Many times, it is also possible that the
native, after exhausting all the characteristics from the Graha occupying
the Lābhabhāva, moves on to the significations of the Lābheśa (from
Āruṛhalagna), its Rāśi and Bhāva occupation and its conjunctions etc. For
instance, in a Kuṇḍalī, the Āruṛhalagna is in Meṣa, and the 11H Kumbha
is occupied by Guru, indicating gains from Guru’s Kārakatvas. It is also
likely that at a later stage, the native gains through Śani’s Kārakatvas as
well, who is the Lābheśa from the Āruṛhalagna.
Since, Grahas occupying different Rāśis display somewhat
different sets of characteristics, the presence of the Rāśis cannot be
disregarded. For instance, if Guru occupies Kumbha Rāśi, the results shall
be significantly different from, say, Guru in Vṛṣabha Rāśi. One can arrive
at a more accurate conclusion by thoroughly understanding the results
arising from Graha’s Rāśi position.
The Lābhabhāva is the house of gains. Suppose there are Grahas
placed in or aspecting the 11th from Āruṛhalagna, the native gains from
the sources indicated by those Grahas. When Saumyas aspect or occupy
the 11th house from the Āruṛhalagna, the gains are through Śubha
(auspicious, moral etc.) means, while Krūras influencing the Bhāva
indicate gains from questionable means. The strength of Grahas

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influencing the 11th shall be in increasing order of lordship → aspect →

placement. The dṛṣṭis considered here are only Rāśidṛṣṭi and not
Grahadṛṣṭi. The source of income can be indicated in the following ways:
Table 17

# Significations Source of income

• The natural significations of the Grahas, such as Guru,
Natural related to priesthood, consulting, advising etc.
1
significations • Śukra with things related to the sea, gems, beauty items
etc.
• The Grahas signify the people.
People • Suppose Sūrya occupies or dṛṣṭies the 11th from
2
significations Āruṛhalagna; the native may gain from the govt., father
etc.
• The Cara Kārakatva of the Grahas signifies the people.
3 Carakāraka • Therefore, if Dārākāraka is placed in the 11th from AL,
there can be gains from the wife or partnership.
• Upagrahas can also influence the source of income.
4 Upagrahas • Therefore, Gulika’s or Mandi’s placement can show gain
from poisonous materials.
• Placement of other Āruṛha Padas shows gains due to the
influence of the things related to such Āruṛha Padas.
5 Other Āruṛhas
• For instance, if the Vikramapada falls in the
Lābhapada, there could be gains from the siblings.

FINANCIAL RELATIONSHIP BETWEEN GRAHAS

If the influencing Graha (in Lābhabhāva) is Ucca or Nīca, a high
level of income is indicated; if in Svakṣetra above average income; if in
Mitra Rāśi, average income and in Śatru Rāśi, below average income. The
following table can be used for judging the quantum of gains. The following
table of friendship is excerpted from Pt Sanjay Rath’s Jaiminī Maharṣi’s
Upadeśa Sūtra, which is important in the matters of wealth and finances.
Table 18

# Gra Ucca Nīca Svarāśi Mitra Mitra Rāśi

1 Sūr Meṣa Tulā Siṅha Guru Dhanu, Mīna
Mithuna,
Budha,
2 Can Vṛṣabha Vṛścika Karka Kanyā,
Guru
Dhanu, Mīna
Mithuna,
3 Maṅ Makara Karka Meṣa, Vṛścika Budha, Śukra Kanyā,
Vṛṣabha, Tulā
All Grahas All Rāśis,
Mithuna,
4 Bud Kanyā Mīna excluding excluding
Kanyā
Sūrya Siṅha
All Grahas All Rāśis
5 Gur Karka Makara Dhanu, Mīna excluding excluding Meṣa
Maṅgala and Vṛścika

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# Gra Ucca Nīca Svarāśi Mitra Mitra Rāśi

All Grahas All Rāśis
excluding excluding
6 Śuk Mīna Kanyā Vṛṣabha, Tulā
Sūrya and Siṅha and
Candra Karka
Mithuna,
Makara, Budha, Guru, Kanyā,
7 Śan Tulā Meṣa
Kumbha Śukra Dhanu, Mīna,
Vṛṣabha, Tulā
Tulā, Makara,
Śukra, Śani, Mithuna,
8 Rāh Mithuna Dhanu Kumbha
Guru, Budha Kanyā, Dhanu,
Mīna
Sūrya, Siṅha, Karka,
9 Ket Dhanu Mithuna Vṛścika
Candra Meṣa

This is an interesting table, as the conventional relationship does

not work here. For instance, Guru’s Mitra here is all Grahas except
Maṅgala. While Guru and Maṅgala are mutual friends, they are not
friendly in financial matters. Similarly, Śani’s Mitra is Guru, which is
strange, as, in a normal relationship, Guru is Sama (neutral) towards Śani.
Therefore, one must not mix up the table given above with the conventional
relationships.

16. 3. 2. 2
UN IN T ER R U PT ED GA INS

Bṛhatparāśara 29.12.
If the 12th from Lagnapada is not dṛṣṭied, as the 11th from
Lagnapada receives a Dṛṣṭi from a Graha, then the gains are
uninterrupted

The Vyāyabhāva is the house of expenditure and losses, and it

denotes the characteristics of the expenditures or losses that occur in one’s
life. If more Grahas influence the Vyāyabhāva by yutidṛṣṭi compared to the
Lābhabhāva, the outflow of wealth is greater than the inflow. On the other
hand, if more Grahas have yutidṛṣṭi with the Lābhabhāva instead, the
inflow of wealth is higher than the outflow.
In this regard, Aṣṭakavarga must also be studied as they have a
significant say on the relative inflow and outflow of wealth. Suppose from
the Lagnapada, the Lābhabhāva has more Rekhās (Śubha) than the
Vyāyabhāva in the Sarvāṣṭakavarga. In that case, the gains are higher
than the expenses, indicating that the native’s savings and assets grow
with time.

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16. 3. 2. 3
QU AN TU M OF GA IN S

Bṛhatparāśara 29.13-15.
(1) If there is Argalā on the said Lābhabhāva (from the
Lagnapada), there are more gains, while a Śubhārgalā brings
still more gains. If the said Saumya, causing Argalā is in his
Uccarāśi, the gains are still higher. (2) If the said Lābhabhāva
receives Dṛṣṭi from a Saumya occupying Lagna or the 9th, gains
increases in the ascending order. (3) In all these cases, the
Vyāyabhāva from the Lagnapada should simultaneously be free
from Krūra yutidṛṣṭi. (4) A Saumya, occupying the Lagna, giving
Dṛṣṭi to the Lābhabhāva from Lagnapada brings abundant
gains. (5) The gains are even higher if the Dṛṣṭi is from the 9th
from Lagna.

The quantum of gains can be seen from the number of Grahas

influencing the 11th house reckoned from the Lagnapada. The influence
could be in the form of Occupation, Aspect or Argalā. There are two
more considerations to this; (1) the Bhāvas from where the Grahas are
aspecting or having Argalā on the Lābhabhāva (from AL) and (2) the
dignity of the influencing Grahas.
Dignified Saumyas having Argalā (Śubhārgalā) on the
Lābhabhāva from Lagnapada and at the same time located in the Lagna/
Bhāgya Bhāva or owning these Bhāvas blesses the native with abundant
wealth and fortune.

ARGALĀ
Argalā means intervention that can be caused by a Graha or Rāśi
from a couple of places counted from a Graha or Rāśi. On the other hand,
the Argalā can be blocked by Grahas from certain other positions.
According to Maharṣi Parāśara, the principles of Argalā are as follows:
Table 19

# Concept Remarks
• Grahas in the 4th, 2nd, and 11th cause Argalās on a Rāśi or a
Argalā and
1 Grahas, which can be obstructed by Grahas occupying the
Virodhārgalā
10th, 12th, and 3rd, respectively.
• The specific location of the Argalā causing Graha and the
obstructing Graha matters.
• The Graha causing obstruction should be placed an equal
distance from the Argalā causing Graha.
2 Reflection • Maharṣi Parāśara says, “the Argalā, caused by the placement
of a Graha in the 1st quarter of a Rāśi, is countered by
another, placed in the 4th quarter of the corresponding
obstruction Rāśi.
• Similarly, 2nd quarter’s Argalā is eliminated by the 3rd
quarter placement of another Graha.”

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# Concept Remarks
• (1) If the Argalā causing Graha is stronger than the
obstructing one, the former prevails.
• (2) If the number of Grahas causing Argalās is more than
those causing obstructions, then the Argalā prevails.
Argalā that
3 • On the other hand, if the Virodhārgalā causing Graha is
prevails
stronger than the Argalā causing Graha, the Argalā is
blocked.
• Similarly, more Grahas, causing Virodhārgalā, block the
Argalā.
• If there are 3 or more Krūras in the 3rd from a Graha or Rāśi,
Viparīta
4 they cause Viparīta Argalā, which is harmless and highly
Argalā
favourable.
Secondary • The 5th is the place of secondary Argalā, which is blocked by
5
Argalā Grahas in the 9th.
• As Rāhu and Ketu are Vakrī Grahas, the Argalās and
obstructions should be counted reversely.
• For instance, Rāhu and Ketu cause Argalā on the 12th, 10th,
and 3rd and Virodhārgalā on the 2nd, 4th, and 11th,
Argalā of the respectively.
6
Chāyāgrahas • Therefore, Rāhu or Ketu in the 12th cause Dhanārgalā, in the
10th Sukhārgalā and the 3rd Lābhārgalā. These are blocked
by Grahas in these places, counted in reverse.
• Can this be said for other Vakrī Grahas, as their sight is in
the reverse direction? Perhaps yes!
• Maharṣis say that the Argalā caused by one Graha yield
Intensity of
7 limited effects, by two, medium, and three or more, strong
results
effects.
• Argalās should be counted from both a Rāśi and a Graha.
Graha vs
8 • The Argalā, which is unobstructed, is fruitful, while the one
Rāśi
obstructed has its effects diminished.
• The Argalā effects are derived in the Daśā periods of the Rāśi,
9 Timing
or Graha concerned.

The Gains are significantly higher when the Grahas having Dṛṣṭi
or Argalā on the Lābha are also placed in the following manner:

OCCUPATION OF THE LAGNA

The Grahas having Dṛṣṭi or Argalā on the Lābhabhāva from the
Āruṛhalagna should occupy the Lagna. This shows the native receives
support from the significations of the Lagnabhāva, i.e., own land, people,
culture, kinsmen, name, and identity. The person may also use his skills
and talent to acquire wealth.

OCCUPATION OF THE DHARMABHĀVA FROM THE LAGNA

The Grahas having Dṛṣṭi or Argalā on the Lābhabhāva from the
Āruṛhalagna bestow outstanding results when they occupy the
Dharmabhāva. It is known that Grahas, if favourable and occupy the

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Dharmabhāva in dignity (Ucca, Sva, Mūlatrikoṇa, Mitra etc.), give

fortunes even without the native putting much effort.
Much of the gains, in this case, come from being present in the right
circumstances, being associated with the right people and so on.
Furthermore, Saumyas in the Dharmabhāva give the results through
pleasant means, while the Krūra gives results after initial suffering or
pain. The suffering is lesser when the Krūras are dignified and more when
they are not.

CONCLUSION
The various indications of gains can be read from the Lābhabhāva
from the Āruṛhalagna. There are several variations of the quantum and
the characteristics of the results depending on the dignity of the Graha,
the Bhāva it owns or occupies. Suppose the Grahas causing a Dhanayoga
from the Janmalagna are dignified, and they occupy or aspect the
Lābhabhāva from the Āruṛhalagna. In that case, the quality of such a
Dhanayoga is greatly accentuated.

ILLUSTRATION
This is the Kuṇḍalī of Śrī Mukesh Ambani, one of the wealthiest
people in India. The Lagna is Vṛścika that is co-owned by Maṅgala and
Ketu. Therefore, there are two Āruṛhas. Considering Maṅgala as the
Lagneśa, the Āruṛha is Siṅha. Considering Ketu as the Lagneśa, the
Āruṛha is Kanyā.

Ketu is stronger than Maṅgala, with more Grahas, and therefore,

the Kanyā Āruṛha is predominant. However, regarding the predominance

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of Āruṛhas, there is another possibility. Instead of considering the Āruṛha

of the strongest Lagneśa, we can consider the stronger between the two
Āruṛhas. The two Āruṛhas are Siṅha and Kanyā, and according to his
possibility, Siṅha, with Guru, should be considered stronger.
From Kanyā Āruṛha, the 11th is vacant but dṛṣṭied by Maṅgala and
Śani. The Krūra influences on the 11th indicate gains from unwarranted
practices. The sources of gains are indicated by the Grahas influencing the
11th. Maṅgala shows engineering/ technology, and Śani shows
manufacturing. Maṅgala also shows real estate, and Śani shows mining/
petroleum. The Āruṛha is dṛṣṭied by Candra (from Dhanu), indicating a
soft-natured person. The Āruṛha is in a Saumya Rāśi (Kanyā), indicating
a soft-natured person.
If we consider Siṅha Āruṛha, Guru in the Lagna indicates great
fame. Siṅha indicates a person of royal bearing. The 11th from Āruṛha has
Maṅgala and dṛṣṭied by Rāhu. The indications of Maṅgala are the same as
before, but the influence of Rāhu indicates business expansion in 10
directions (Rāhu = 10-headed monster).
From Siṅha Āruṛha, the 3rd house has Rāhu, and from Kanyā
Āruṛha, the 3rd house has Śani. Both indicate Machiavellian tactics in
business and enterprise. Krūras in 3rd/6th from Āruṛha make one
exceedingly successful in business. It gives wordly success. Saumyas in
these places indicates spiritual success.
When we check the Navāñśa, Śani is Nīca, indicating that the
person should have been spiritual if Kanyā Āruṛha is correct. If there is a
Krūra in the 3rd/6th, but the Krūra is in Nīca Navāñśa, there is a reversal
of indication, indicating spiritual success. If we consider Siṅha Āruṛha,
then Rāhu in the 3rd is in Makara Navāñśa, still indicating worldly success
(Makara = tenacity). Therefore, Siṅha Āruṛha makes better sense.

16. 3. 2. 4
THE VYĀ YA BH Ā VA AN D O UTF LO W

While the Lābhabhāva (11H) is the house of gain, the Vyāyabhāva

(12H) is the house of expenditure and loss. Śubha and Dignified Grahas in
this Bhāva help control the expenses, whereas weak and Krūra Grahas
make it difficult to control it (the expenses). Similarly, when Vyāyeśa is
strong, it helps in controlling the expenditure, while a weak Vyāyeśa
causes expenses to go out of control. There are several kinds of spending
(Vyāya) that needs to be understood first, which are as follows:
(1) Expenses: The expenditure which does not cause any gain in
return. They can be caused by all the Grahas occupying or aspecting the
Vyāyabhāva, the Vyāya Bhāveśa etc.

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(2) Investment: The expenditure that can cause a future return.

Although there is an outgo of the funds, it will come back with an even
bigger return. Purchase of appreciating assets such as stocks, bonds,
houses, offices, office equipment etc. fall under this category. These are
usually denoted by Grahas in dignity and Saumyas, i.e., the money spent
is not gone forever and will come back.
(3) Losses: These are expenditures one is compelled to make.
These are called losses because of the unwillingness of the person to incur
such expenses. Expenses concerning medical or legal fees, fines, penalties,
losses in investments, gambling etc. fall under this category. These are
usually denoted by weak (those occupying Nīca/Śatru Rāśi) and Krūras.
One should intelligently combine various indications to conclude.
For instance, weak Krūras can cause greater losses than weak Saumyas.
Similarly, dignified Saumyas can denote greater gains from investments
than dignified Krūras. Therefore, whatever has been mentioned as
“expenses” in the yogas below, should be interpreted as (1) Expenses, (2)
Investments and (3) Losses, depending on the quality of influences on the
Vyāyabhāva.

Jaiminīsūtra 1.3.6.
Grahas, conjoining or aspecting the twelfth house from
Āruṛhalagna cause losses and expenses.

While Grahas in the 11H from Āruṛhalagna denote gains, those in

Vyāyabhāva denote expenditure and losses. Regarding the sources of the
expenditure, we should apply the same principles that we applied to the
Lābhabhāva, i.e., the natural and functional significations of the Grahas
involved. Furthermore, other Āruṛhas occupying the 12H from AL indicate
the nature and quality of the expenses through matters signified by the
Āruṛha.
The important question is if Saumyas occupy or aspect the
Vyāyabhāva, do they indicate gains or losses? This has been clarified by
Maharṣi Parāśara as stated below:

Bṛhatparāśara 29.16-17.
If the 12th from Lagnapada receives a Dṛṣṭi from or is in yuti
with both Saumyas and Krūras, there are abundant earnings
but plenty of expenses. The Saumya will cause the expenses
through fair means, Krūra through unfair means and mixed
Grahas through both fair and unfair means.

Maharṣi Parāśara states that if the Vyāya from Lagnapada is

having yutidṛṣṭi from both Śubha and Krūra Grahas, there is both plenty
of gains as well as expenses. What can we infer from this? This means that
if Saumyas associate with the Vyāyabhāva, there could be expenditure
denoted by the sources of the Grahas, but the native does not go bankrupt,

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which means that the income is higher than the expenditure so that the
native can meet his expenses.
On the other hand, if Krūras associate with the Lābhabhāva
instead, also weak, and are not dṛṣṭied by Saumyas, the expenditure can
get out of control, and the native may get into bitter debts to meet his
expenses. I think such indications should also be evaluated from the
Lagnabhāva before concluding; after all, the Graha position from the
Lagna can either strengthen these indications or counter them.

Bṛhatparāśara 29.18-21.
(1) If the 12th from Lagnapada is conjunct Sūrya, Śukra or
Rāhu, there is a loss of wealth through the King. (2) Candra,
giving a Dṛṣṭi to the trio mentioned above will specifically cause
more such losses.

Jaiminīsūtra 1.3.7-8.
Sūrya, Rāhu and Śukra influencing the twelfth house show
expenses due to the King. If Candra also dṛṣṭies the twelfth
house (with Sūrya, Śukra or Rāhu), these losses are sure to
accrue.

While the general principles of Śubha and Krūra Grahas apply to

most circumstances, if there are special yogas, they should be given higher
weightage to conclude. Various Graha yogas cause the Grahas to work in
collaboration to manifest a specific result. For instance, Sūrya in the
Vyāyabhāva can indicate expenses on varied sources indicated by Sūrya,
i.e., King, govt., father etc.
Rāhu can indicate expenses concerning foreign land, foreigners,
foreign culture, foreign travel etc., and Śukra can indicate expenses
concerning females, travel, purchase of vehicles etc. However, suppose
Rāhu and Sūrya conjoin; they indicate specific results, i.e., there could be
expenses because of the King or the Government. This could be some fines
or penalties imposed by the government. We can also infer from here that
the person has indulged in some anti-social or criminal activity that has
caused him to pay damages or fines.
The dṛṣṭi of Candra on the yoga does not remove the evil, as one
would expect, as Candra is a Saumya. But instead, Candra acts as a
catalyst, being the Kāraka for Manuṣya Janma (human birth) and Nature.
He reinforces the indications of the yoga he associates with. This is like
saying, anything that has approval from Mother Nature is bound to
happen.

Bṛhatparāśara 29.18-21.
(1) When Budha is in the 12th from Lagnapada and is yuti with,
or receives a Dṛṣṭi from a Saumya, there are expenses through
paternal relatives. (2) A Krūra so related to the said Budha

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causes loss of wealth through disputes. (3) When Guru is in the

12th from Lagnapada, receiving a Dṛṣṭi from others, the
expenses are through Taxes. (5) When Śani is in the 12th from
Lagnapada along with Maṅgala and receives a Dṛṣṭi from
others, the expense is through one’s co-born.

Jaiminīsūtra 1.3.9-11.
(1) Guru aspecting or conjoining the twelfth shows expenses
because of taxes, tolls. (2) Maṅgala or Śani aspecting (or
conjoining) the twelfth shows losses through younger or elder
siblings, respectively. (3) Budha aspecting or conjoining the
twelfth indicates losses through litigations or due to cousins
and other relatives.

Important observation: Although it may appear that Sūrya-

Rāhu-Śukra should all conjoin the 12H from the Lagnapada, it could very
well be that if any of them occupy such a position, it can cause losses due
to royal fines. How do we know whether this is indeed the case? For this,
we need to understand the context in which the śloka has been given.
Below are the results of all the other Grahas, i.e., Budha, Guru, Śani and
Maṅgala. From this, it appears that Maharṣi Parāśara wanted to tell us
that if either Sūrya, Rāhu or Śukra occupies the Vyāyabhāva, the
native can suffer losses due to fines from the government. This is
certain to occur if Candra dṛṣṭies them.
Below are the sources of expenses, depending on the Graha
conjoining or aspecting the Vyāya from Lagnapada. The list is not
comprehensive, and it is expected that the learned Jyotiṣī should use their
knowledge of Graha Kārakatva to judge the possible sources of expenses.
Nonetheless, this list should serve as a good guide to one’s thinking
process. The sources of expenses indicated by various Grahas are as
follows:
Table 20

# Graha Sources of expenditures/losses

• Losses due to fines from the government, particularly if it is
Sūrya, Sūrya-Rāhu or Śukra-Rāhu.
1 Śukra and • Sūrya rules the government, while Śukra rules the bureaucracy.
Rāhu • Śukra is a minister of the king’s court, responsible for policy
making.
• Expenditure because of “paternal” relatives.
• Budha represents relatives (jñāti); its presence in Vyāya can
indicate losses because of relatives. Budha is also the Kāraka for
2 Budha conflict, court cases etc. Therefore, affliction to Budha in the
Lagnapada Vyāya indicates losses due to court cases or
litigations.
• We have previously seen that Saumyas can stall expenses and
cause gains. Since Budha is a Saumya, shouldn’t we expect

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# Graha Sources of expenditures/losses

gains? In such cases, where there is a possibility of both gain
and losses, we must look for additional influences.
• If Krūras associate with Budha through yutidṛṣṭi, they can
denote losses through the significations of Budha, i.e., paternal
relatives.
• On the other hand, if there are Saumyayutidṛṣṭi on the Budha,
there could be gains through investments etc., through paternal
relatives or kinsmen.
• Guru is the Kāraka for wealth, and when it occupies or aspects
in the 12th, expenses or losses can occur due to payments of
3 Guru taxes.
• This can also mean that the native earns high enough, which
warrants more taxes to the government.
• Maṅgala and Śani rule one younger or elder co-born, and the
Śani and
4 influence of these Grahas show expenses due to younger or elder
Maṅgala
co-borns.

Conclusion: In these ślokas, Maharṣi Parāśara not only states the

indications on the nature of expenses concerning different Grahas, but he
also indicates that:
1. The sources of expenditures can be seen from the natural
significations of the Grahas.
2. Dṛṣṭi of Saumyas shows milder forms of expenses, whereas dṛṣṭi of
Krūras shows harsher forms. The influence of Saumyas can also
indicate a return on expenditure through investment activities. In
contrast, those indicated by Krūras indicate consumption and no
such returns.
3. The relations shown by the Grahas can contribute to the sources of
expenses such as Sūrya – father, Candra – mother, Budha –
kinsmen, Maṅgala – younger siblings, Śani – elder siblings etc.

Bṛhatparāśara 29.22. । Jaiminīsūtra 1.3.12.

Whatever sources of expenses are indicated above concerning
the 12th from Lagnapada, gains through similar sources occur
when Lābhabhāva so features about Lagnapada.

Whatever has been said about the sources of expenditures, the

same could become the sources of gains when the Grahas influence the
Lagnapadāt Lābha (Lābha from Lagnapada). Several significations of the
Grahas and associated Kārakatvas have already been narrated in the
section above, hence not repeated here.

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16.3.3
THE DĀRĀ AND DHANA

T
he 7th and 2nd are crucial Bhāvas for finances, from the Udayalagna
or the Āruṛhalagna. 2nd is the Bank, and the 7th is the marketplace.
A marketplace is where buying and selling artefacts occur, and this
is where wealth is generated. Therefore, after having studied the 11th from
the Āruṛhalagna, the next step is to study the 2nd/7th from the Āruṛhalagna
and their relationship with financial matters. This is further explained in
the section titled “Dārāpada and Dhanapada”. But before that, let us
assess the impact of Śubha or Krūra influences on the 2 nd/7th from the
Āruṛhalagna.

16. 3. 3.1
THE DĀ RĀ BH Ā VA

KRŪRAS IN THE LAGNAPADĀT-SAPTAMA CAN CAUSE

SEVERE BLOCKAGES, WHEREAS SAUMYAS OCCUPYING
HERE ARE THE FOREMOST SUPPORTERS.
7th Rāśi from the Lagna or the Āruṛhalagna goes by the term
Dvāra or door. It is said that the soul enters the world from the 7 th “from
the Lagna” and rests in the Lagna, and when it’s time, it leaves the world
again through the 7th house. As seen from the Āruṛhalagna, the perception
of the native is governed by the 7th from Āruṛhalagna. It is like a window
in a house that lets others perceive what is happening in the native’s life
(within the house). It can be said that whatever the native does, as
indicated by the Āruṛhalagna, the key to that is in the 7th from
Āruṛhalagna.

Bṛhatparāśara 29.23 । Jaiminīsūtra 1.3.13.

If Rāhu or Ketu is placed in the Lagnapadāt-Saptama, the
native is troubled by stomach disorders or fire.

Sūrya governs digestive fire, and in a Kuṇḍalī, affliction to Sūrya

can cause malfunctioning of the digestive juices, which results in digestive
troubles, acidity, ulcers etc. Chāyāgrahas are known for afflicting Sūrya by
causing an eclipse. When they are in the Lagnapadāt-Saptama, they cause
disturbances related to fire in the native’s life. This can manifest in issues
with digestive fire or troubles related to fire/burning.
Maharṣi Jaiminī qualifies it further by saying that there shall be
stomach disorder. This can be further understood as the Grahas, and Rāśis
influencing the Chāyāgrahas in the Dārābhāva indicate the specific part of
the “middle body”, which is the stomach. For example, “Guru” aspecting
Rāhu in the seventh would indicate “liver complaints”.

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This śloka gives us a clue on how to treat the placement of other

Krūras in the Lagnapadāt-Saptama. Whenever a Krūra is placed in the
7th, it shows trouble due to affliction of body parts represented by its
enemies. Therefore, if Śani is placed, the native can have bone-related
troubles (ruled by Sūrya), or if Sūrya is placed, the native can have nerve
troubles (ruled by Śani).
16.3.3.1.1
KETU’S INFLUENCE

Bṛhatparāśara 29.24.
ārūdhāt saptame ketuḥ pāpakheṭayutekṣitaḥ ।
sāhasī śvetakeśī ca vṛddhaliṅgī bhavennaraḥ ॥ 24॥
(1) Ketu in the Lagnapadāt-Saptama, receiving a Dṛṣṭi from, or
being yuti with another Krūra, makes the native adventurous,
and he has grey hair (premature white hair, śvetakeśī) and a
big male organ (vṛddhaliṅgī).

Jaiminīsūtra 1.3.14.
tatra ketunā jhaṭitijyāni liṅgāni ॥
Ketu in the seventh house indicates prematurely greying hair
and a large male organ.

When Ketu occupies the Lagnapadāt-Saptama (Lagnapadāt-

Saptama), there are two indications (1) premature greying of hair and (2)
a big male organ. Here, Maharṣi Jaiminī is pointing toward premature
ageing. Ketu is capable of eclipsing Śukra, the Graha of young age and
sexual vigour. Ketu occupying the Lagnapadāt-Saptama afflicts the
indication of Śukra, thus causing pre-matured greying of the hair, i.e., the
person’s appearance loses its youth, and the male organ becomes flaccid,
i.e., loses the sexual vigour. The big male organ (vṛddhaliṅgī, jhaṭitijyāni
liṅgāni) could be an indication of Erectile Dysfunction 1 (ED).
The only thing Maharṣi Parāśara adds to it is that the native is
adventurous. He particularly highlights that Krūra occupying this Bhāva
makes the native adventurous. This is logical, as the 7H denotes how the
native interacts with the external world. Krūras having yutidṛṣṭi on this
Bhāva indicate the Krūra-ways or manners in which the native interacts
with the world.
A Graha leaves his mark on the native’s interaction with the world
when he occupies this Bhāva. For instance, Maṅgala = Harsh, rude,
abrupt, fluctuating, changing, sudden etc. Ketu = highly erratic and

1Erectile dysfunction (ED) or impotence is sexual dysfunction characterized by the inability

to develop or maintain an erection of the penis during sexual activity in humans. A penile
erection is the hydraulic effect of blood entering and being retained in sponge-like bodies
within the penis.

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unpredictable, sudden, highly fluctuating etc., Śani = sorrowful, dejecting,

depressing, negative mindset, pessimism etc. and Sūrya = Dominating,
arrogant, commanding, condescending etc. The influence of Saumyas and
high dignity can indicate many positive qualities and optimism. The same
can be said for even dignified naisargika Krūra.
16.3.3.1.2
SAUMYA’S INFLUENCE

Bṛhatparāśara 29.25. । Jaiminīsūtra 1.3.15.

The presence of Guru, Śukra or Candra in the Lagnapadāt-
Saptama, indicates that the native is very wealthy.

Saumyas such as Guru, Śukra or Candra are extremely auspicious

and confer great wealth to the native when they occupy the Lagnapadāt-
Saptama. There must be a reason Budha is not mentioned here. This is
perhaps because Budha attains Śubha or Krūra qualities depending on its
conjunctions. So, if Budha occupies this Bhāva, it is expected to be
conjoined with another Saumya or at least remain alone.
GURU AND CANDRA IN THE DĀRĀBHĀVA FROM THE
LAGNAPADA ALSO GIVE UNDYING FAME, AS THEY ARE
THE KĀRAKA FOR FAME.

Bṛhatparāśara 29.26. । Jaiminīsūtra 1.3.16.

Whether a Saumya or a Krūra, if Ucca in the Lagnapadāt-
Saptama, the native is affluent and famous.

The dignity of the Grahas occupying different Bhāvas matters

significantly. Ucca is the highest of dignities and is associated with Kingly
status. Here, the Maharṣis clarify that a Graha in dignity, whether Śubha
or Krūra, bestows on the native (1) Affluence and (2) Fame. While only
Ucca Avasthā is mentioned here, I think this should be extended to other
dignities such as Mūlatrikoṇa, Svarāśi and Mitrarāśi, with appropriate
adjustment to the extent of the results. The Graha in Nīca/Śatru Rāśi can
indicate financial distress and inconsequential fame.
A Krūra when Ucca gives auspicious results as he loses his poison
sting. If such a Graha occupies the Lagnapadāt-Saptama, he acts like a
Saumya, bestowing affluence and fame upon the native. On the other hand,
a Saumya occupies this Bhāva in Ucca; the results are outstanding.
Undoubtedly, the native attains “great” affluence and fame.
What happens when a Krūra attain Nīca in the 7th? What should
be expected from him? Undoubtedly, he causes havoc in the native’s life.
On the other hand, Saumyas attaining Nīca in the 7th also become
troublesome, but to a lesser extent.

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16.3.3.1.3
ARGALA AND WEALTH

Jaiminīsūtra 1.3.22-23.
Good fortune should be deduced if the Lagnapada or the seventh
thereof have unobstructed Argalā. Saumyas causing
unobstructed Argalā on the Lagnapada or the seventh thereof
give wealth and prosperity.

Grahas, occupying the 2nd, 4th, and 11th from a Rāśi/Graha/

Upagraha/Āruṛha etc., cause Argalā on the concerned body, which are
respectively called Dhanārgalā (2), Sukhārgalā (4) and Lābhārgalā (11).
Grahas placed in the mentioned Bhāvas counted in reverse direction cause
obstruction to the said Argalās, and that is called Virodhārgalā. Therefore,
a Graha in the 12th obstructs the 2nd, one in the 10th causes such an
obstruction to the 4th and one in the 3rd causes the 11th.
Furthermore, Krūras in the 3rd cause Argalā, which cannot be
obstructed. For an Argalā to be effective, the Argalā must be stronger than
the corresponding Virodhārgalā. This happens either by more Grahas
causing the Argalā, or if the Grahas causing the Argalā and the
Virodhārgalā are the same in number, then the Grahas having higher
dignities are considered stronger.
Grahas, both Saumya and Krūra causing unobstructed Argalā on
a Bhāva or Kāraka (Graha), promote its signification either by good or foul
means. Naisargika Saumyas indicate fair means; the fruits thereof are
wealth, prosperity, and wellbeing. On the other hand, if Naisargika Krūras
indicate foul means, which is eventually bound to be adverse.
In this yoga, the stronger among the Lagnapada and the
Lagnapadāt-Saptama should be ascertained first. Then the Argala on the
stronger among them should be noted. The Argalā should be considered
effective only when they are not obstructed. Śubha and dignified Grahas
give gains from fair means and in higher quantum.

16. 3. 3. 2
THE DH AN A BH Ā VA

Bṛhatparāśara 29.27-28.
O Brāhmaṇa! The yogas I have narrated concerning the
Lagnapadāt-Saptama should also be considered from the 2nd of
Lagnapada. Any one of Candra, Guru and Śukra being Ucca in
the Lagnapadāt Dhana can make the native wealthy.

Regarding the 2nd house matters, there are two significant points
(1) the Lagnapadāt Dhana (Lagnapadāt Dhana) and (2) The Dhanapada,
which is the Āruṛha of the 2nd house. While the Dhanabhāva (A2) is
concerned with the resources available to the Native, the Lagnapadāt

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Dhana (2AL) attains paramount importance regarding the sustenance of

the Lagnapada. The judgement of this Bhāva starts with the application of
the rules of the Lagnapadāt-Saptama to this Bhāva, i.e., the Lagnapadāt-
Dhana. Here is the summary of the rules:
1. Krūra and Kṣiṇa Grahas cause blockage to the resources reaching
the Lagnapada.
2. Śubha and Bali Grahas promote the sustenance of the Lagnapada.

Jaiminīsūtra 1.3.15-16.
Candra, Guru or Śukra in the second cause prosperity and
wealth. Exalted Grahas in the second house also bring in wealth
and prosperity.

Like the Lagnapadāt-Saptama, the presence of “strong” Saumyas,

Candra, Guru or Śukra in the Lagnapadāt Dhana is a great blessing as
they confer immense wealth to the native. Besides, Maharṣi Jaiminī also
adds that even if an Uccagraha (Śubha or Krūra) occupies this Bhāva, it
confers wealth and prosperity. This implies that even Krūras occupying
the Lagnapadāt Dhana in Ucca can also bless the native with wealth and
prosperity. We can also infer that Nīcagrahas in the Lagnapadāt Dhana
indicate poverty, financial distress and disaster.
Some scholars have interpreted the word (rauhiṇeyo) mentioned by
Maharṣi Parāśara as Budha. But evidently, this is Candra, which is also
endorsed by Maharṣi Jaiminī (candraguruśukreṣu śrīmantaḥ). According
to the dictum, a strong Guru, Śukra or Candra in Lagnapadāt Dhana,
confer great wealth. Budha is not included, which in my opinion, can also
grant wealth, albeit somewhat. Budha, in this case, should either be
unconjoined or be Śubhayuta (conjunct with Saumyas). Furthermore, in
the next śloka, Maharṣi Parāśara clarifies that Budha gives authority
(Kingdom), unlike the other 3 Saumyas, who mainly grant wealth and
prosperity.
Regarding the extent of Śubhatva (benevolent characteristics) of
Budha and Candra, all classics unanimously agree that un-associated (or
Śubha conjoined) Budha and Candra with strong Pakṣabala (Śukla
Ekādaśī to Kṛṣṇa Pañcamī) are considered as Śubha. A Kṣiṇa Candra has
a lesser capacity to bestow fortune.

Bṛhatparāśara 29.30.
Suppose Budha is in the Lagnapadāt Dhana; the native Lords
over the whole country. Śukra in the Lagnapadāt Dhana makes
one a poet or an eloquent speaker.

When Budha is well placed in the Lagnapadāt Dhana, he bestows

upon the native lordship over a country. However, we must not jump to a
conclusion immediately, as this must be studied along with other
Rājayogas in the Kuṇḍalī. In the event of the absence of strong Rājayoga

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in a Kuṇḍalī, this might only give wealth and not lordship over a country
or a region.
Further to conferring wealth on the native, Śukra’s placement in
the Lagnapadāt Dhana confers eloquence, and the native can also become
a poet. This should be noted that Śukra, influencing the Trikoṇas to the
Navāñśa Lagna or Kārakāñśa, can also bestow similar traits on the native.
Śukra is the preceptor of the Asuras and is known to be eloquent in
narrating the Śāstras. Therefore, he is described as “Sarvaśāstra
Pravaktāram” in the maharṣi vyāsa racita navagraha stotra.
16.3.3.2.1
SAUMYA’S INFLUENCE

Bṛhatparāśara 30.40.
Excellent of the Brāhmaṇas! If Saumyas occupy the 2nd from
Upapada or Lagnapada, they confer wealth and intelligence.

The Lagnapadāt Dhana corresponds to the amount of wealth the

native has. The 2nd house governs wealth and knowledge. Knowledge,
because this is the Bhāva of Vakdevi Sarasvatī, the Devī of knowledge and
learnings. Śubhayutidṛṣṭi on this house bestows wealth and knowledge
upon the native. On the other hand, Krūras or Grahas in their Śatru/Nīca
Rāśi block such benign effects.
When read from Upapada, this applies to the native’s spouse
instead. Similarly, we can extend all the yogas concerning the Lagnapada
to the Upapada and the other Āruṛhas. What is known regarding the
native from the Lagnapada, similar things can be known regarding the
Spouse from Upapada and other relatives from the corresponding Āruṛhas.
For instance, matters concerning the siblings should be known from A3,
mother- A4, father- A9 and so on. For instance, the sources of the father’s
wealth should be known from the 11th from A9 (Pitṛpadāt Lābha).

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16.3.4
THE DĀRĀ AND DHANA PADAS

T
he pada of the 7th house from the Udayalagna is called the
Dārāpada. Since the 7th from Lagna represents marriage (physical
relationship), partnership, trade, and commerce, its Āruṛhapada
also denotes similar things. Dārāpada is specifically known for judging the
matters concerning trade and finances and physical compatibility between
the native and the spouse.
The placement of the Dārāpada from the Lagnapada can be judged
for financial gains from trade and commerce and the physical felicity
between the couples. Similarly, Dhanapada is the Āruṛha of the
Dhanabhāva and is also judged for financial matters. A harmony between
the Dhanapada and Dārāpada and both having Saumyayutidṛṣṭi indicate
significant blessings of wealth.

16. 3. 4. 1
LA GN A P A DA AN D D ĀR Ā PA D A
16.3.4.1.1
FINANCIAL SUCCESS

Bṛhatparāśara 29.31-32.
(1) When the Dārāpada falls in a Kendra or Trikoṇa counted
from Lagnapada, or if Lagnapada and Dārāpada both have
strong Grahas, the native is wealthy and famous in his country.
(2) If the Dārāpada falls in a Dusthāna (6, 8, 12) from
Lagnapada, the native is poor.

Jaiminīsūtra 1.3.18-19.
(1) The Dārāpada in a Kendra or Trikoṇa (from Āruṛhalagna)
brings the blessing of Śrī Devi. (2) If the Dārāpada is in other
houses, the native is unfortunate.

There are several relationships between two entries depending on

their mutual placement in the Kuṇḍalī. The Paraspara-Kendra (mutual 1-
7 or 4-10) denotes mutual support and a working relationship. Similarly,
placement in Paraspara-Trikoṇa denotes sharing of the same objectives
and goals. On the contrary, placement in 6th and 8th from each other
(Ṣaṣṭāṣṭaka) denotes strife and struggles. Among the remaining
relationships, mutual placement in the 3rd and 11th (Tryekādaśa) denotes
a sibling-like and friendly relationship, while mutual placement in the 2nd-
12th (Dvirdvādasa) denotes indifference in attitude.
According to Maharṣi Jaiminī, Dārāpada in the Kendra or Trikoṇa
from the Lagnapada makes one a Śrīmanta, i.e., one who is endowed with

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Śrī (lābhepade kendra trikoṇe vā śrimantaḥ). Śrī is another name for Devī
Lakṣmī, who is often associated with wealth and prosperity. The reverse is
the case when the Dārāpada falls Dusthāna (anyathā duḥsthe).
16.3.4.1.2
MARITAL HARMONY

Bṛhatparāśara 29.33
If from the 1st/7th from the Lagnapada, the Kendra, Trikoṇa or
Upacaya (vṛddhau) is occupied by a powerful Graha, there is
happiness between the husband and wife.

Ascertain the stronger between the Lagnapada and the 7th from
there. That can be considered the active Āruṛhalagna. If from that place
(active Āruṛhalagna), there are dignified Grahas in the Kendra, Trikoṇa or
Upacaya, there is happiness between the husband and wife.
An alternate interpretation is if strong Grahas are in the 1st/7th or
Kendra, Trikoṇa or Upacaya from them (1st/7th), they indicate good results.
I think the first interpretation is more apt as the Bhāva from the active
Āruṛhalagna is what matters.

Bṛhatparāśara 29.33-34 । Jaiminīsūtra 1.3.20-21.

(1) If Dārāpada occupies a Kendra or Koṇas from the
Lagnapada, there is amity between the couple. (2) If, instead, the
Dārāpada occupies a Dusthāna (6, 8, 12) from the Lagnapada,
undoubtedly, there is hostility, quarrels, and conflicts.

Both the Maharṣis, Parāśara and Jaiminī give clues to finances as

well as relationship matters from the mutual placement of Lagnapada and
Dārāpada. If the Dārāpada is in a Kendrakoṇa from Āruṛhalagna, it
augurs well for the financial prosperity and the physical felicity between
the couple. If the Dārāpada in a Dusthāna from Āruṛhalagna, not only does
the native suffer poverty, but there are also physical incompatibility issues
between the couple.
In matters of relationship, while the Upapada rules the
companionship between two individuals, the physical characteristics
(compatibility) of the relationship should be seen from the Dārāpada. If the
Dārāpada is in a Dusthāna from the Āruṛhalagna and is afflicted, the
sexual life of the person is likely to be ruined, and his desires unfulfilled.
There is also unnecessary conflict between the couple.
16.3.4.1.3
THE RELATIONSHIPS

Bṛhatparāśara 29.35.
From the Lagnapada, placement of Tanayādipada, their mutual
friendship and enmity, the relationship matters, and mutual
gains or losses should be judged.

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One important concept which Maharṣi highlights here is that

relationships with different relations and loss can gain from them can be
known from the placement of the corresponding Bhāvapada from the
Lagnapada. For instance, the relationship with children can be known
from the placement of Putrapada (Tanayapada) from the Lagnapada.
Similarly, the relationship with the father can be known from the
placement of Pitṛpada from Lagnapada.
If the Bhāvapada is placed in a Kendra or Koṇa from the
Lagnapada, we can expect amity between the relationship indicated by the
Bhāva and the native. On the other hand, if the Bhāvapada is placed in a
Dusthāna from the Lagnapada, there are fights, quarrels, and conflicts.
16.3.4.1.4
THE RĀJAYOGA

Bṛhatparāśara 29.36.
If Lagnapada and Dārāpada are in mutual Kendra, or 3rd-11th,
or in Koṇas, the native shall be a King, ruling the earth.

The position of Dārāpada with regards to the Lagnapada impact

several areas, including (1) Finances, (2) Marital harmony and (3) Gain of
power and influence.
Maharṣi Parāśara states this yoga in the Rājayoga Adhyāya,
indicating the significance of this yoga regarding Rājayogas. In
Bṛhatparāśara 39.23., he states that if the Āruṛhapada and Dārāpada are
in mutual Kendras/Koṇas/Tryekādaśa, the native doubtlessly becomes a
King. This is covered in detail in “ISJ Book11: The Yogas”; therefore, not
repeated here.

16. 3. 4. 2
LA GN A P A DA AN D D HAN A PA DA

Bṛhatparāśara 29.37.
Similar deductions are made about the mutual positions of
Lagnapada and Dhanapada.

Whatever has been stated regarding finances from Dārāpada, the

same should be applied to Dhanapada. In the matters of finances, the 2nd
and 7th are equally relevant. 2nd is the house of finances and savings,
whereas the 7th is the house of trade and commerce. Therefore, for good
finances, the Dhanapada should also be in a Kendra, Koṇa, or Tryekādaśa
from the Lagnapada.
However, Dhanapada should not be seen for marital compatibility
because that matter is exclusively connected with the Dārāpada. Instead,
the Dhanapada should be seen for amity between the native and the family

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members because 2nd is the house of Kutumba. Also, since it is not

explicitly mentioned, we should not read Rājayoga from the Dhanapada.

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16.3.5
THE VIŚEŚA YOGAS

T
here are some special yogas from the Āruṛha Lagna. Given here are
such special yogas. The yogas covered here are Vāhana Yoga,
Vaitanika Yoga, Rājayoga, Emissary Yoga, Army-man Yoga and
Scholarship Yoga. For a Holistic understanding of Āruṛha Lagna,
understanding these yogas is important.

16. 3.5 .1
VĀ HA N A Y OG A

Jaiminīsūtra 1.3.28.
If Candra is dṛṣṭied or conjoined by Śukra or, if Śukra is in the
Tryekādaśa from Candra, the vāhana yoga is formed.

Vāhana means vehicles, and its Kāraka is Śukra. The Kāraka

Bhāva for Conveyances is Sukhabhāva (4H), of which Candra and Śukra
are the Kārakas.
The Vāhana yoga is produced when there is an amicable
relationship between the two Kāraka Candra and Śukra, viz., Kendra/
Tryekādaśa Sambandha. How is the Lagnapada involved here? This could
happen in the following manner. (1) Candra and Śukra conjoin in the 4H
from Āruṛhalagna, (2) One of them in the 4H, and the other one in another
Kendra, or (3) One of them in the 4H and the other one is in 6th or 2nd
Bhāva (3rd or 11th from the 4H).
It is also possible that they conjoin in the 11H from Lagnapada,
i.e., in the house of Gains. Or Śukra occupies the 11H and Candra 2H, in
the 4H Kendra from Śukra. There are few possibilities for this yoga, as
Maharṣi Jaiminī did not specify how the yoga should occur. The reader
should keep an open mind and explore the possibilities.

16. 3.5 . 2
THE CAN D R A -Ś UK R A RĀ J AY OG A

Jaiminīsūtra 1.3.45.
Śukra and Candra, either jointly or independently, aspecting or
conjoining the first or the fourth house, give various luxuries
and paraphernalia generally attendant upon royalty.

Śukra and Candra, the two Grahas, are related to Jalatattva, a

Tattva that governs comforts and luxuries. Similarly, the 4th house is the
house of comforts and luxuries. According to Maharṣi Jaimini, the 4th house
from the Lagnapada (Lagnapadāt Sukha) has a crucial say in the matters
of comforts, besides the Lagnapada itself. Therefore, if the two Grahas

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jointly or independently influence the Lagnapada or the fourth from there,

the native is endowed with many luxuries normally enjoyed by the Royalty.

16. 3.5 . 3
THE VA ITA N I KA Y O GA

Jaiminīsūtra 1.3.29.
Maṅgala, Śukra and Ketu in paraspara dṛṣṭi or yuti or mutual
Tryekādaśa form Vaitanika yoga.

Vaitanika is the umbrella carried by a monk and could also imply

the bearing of religious symbols. This can also represent luxuries
attendant upon one bearing the Royal insignia. This yoga should be treated
as one kind of Rājayoga that can make one either a King or a Religious
leader. Whosoever this person is will have a large following.
The yoga is formed by the mutual influence of Maṅgala, Ketu and
Śukra. The Rāśi involved here are the 1-8 ruled by Maṅgala and Ketu, as
well as 2-7 ruled by Śukra. So, this yoga indicates the rendezvous of 1, 2, 7
and 8. This yoga is formed when the said three Grahas occupy jointly or
separately the 11H and the 3H from the Lagnapada. While occupying these
two Bhāvas, they are in Koṇa from each other.
There are various possibilities for this yoga. For instance, the 3
Grahas may conjoin in the 11H or 3H. Or Śukra in the 11H and Maṅgala-
Ketu in the 3H from the Lagnapada. The reader is advised to keep an open
mind and explore these possibilities.

16. 3.5 . 4
THE R Ā JA YO G A S

In the following sūtras, Maharṣi Jaiminī gives us a clue about the

formation of Rājayoga from the Lagnapada. This involves the placement of
Śubha and Krūra Grahas in certain places from the Lagnapada. The
Bhāvas involved are somewhat different from what we see from the Lagna.
From the Udayalagna, we expect the Krūras to occupy the Triṣaḍāya (3, 6,
11) while the Saumyas in the Kendra, Trikoṇa and Dhana. Ideally, the
Randhra and Vyāya should be left unoccupied. Let us see what Bhāvas are
ideal for placing the Śubha and Krūra Grahas from the Lagnapada.

Jaiminīsūtra 1.3.30.
If the 2nd, 4th, 5th, 8th, and 9th Bhāvas from Lagnapada are
conjoined by Saumyas, Rājayoga results. Krūras in the 3rd and
6th from Lagnapada similarly produce Rājayoga.

The Saumyas should occupy the 2nd house of wealth and

sustenance, 4th house of happiness, 5th house of power and authority, 8th
house of inheritance or 9th house of fortune. Krūras in these Bhāvas are

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detrimental to the finances and social status of the native. The houses
involved here are the 5th and 9th, i.e., Trikoṇas, and 4th/ 8th, which are one
house prior to the Trikoṇa.
The Krūras should ideally be in the 3rd house of courage and
initiatives or the 6th house of dominance so that the native dares to fight
against adversities and put in the right effort. Saumyas in these Bhāvas
makes a person saintly who shies away from conflicts. The situation is
reversed when the Grahas are Nīca. For instance, Krūras Nīca in the 3rd/
6th mainly makes one saintly, whereas Saumyas Nīca in these places
makes one worldly.

Jaiminīsūtra 1.3.32.
Rājayoga is indicated (in a similar manner) by Grahas from the
Lord of Āruṛhalagna or its seventh house.

The Rāśi occupied by the Lord of the Lagna is called Pāka Lagna.
The term Pāka means cooking or digesting, indicating fruits of the efforts
– the efforts that are put by the Lagna. The Rāśi occupied by the Lord of
Lagnapada is called Pāka-Lagnapada, and the Rāśi occupied by the Lord
of the seventh from Lagnapada is called Pāka-Lagnapadāt-Saptama.
In this Rājayoga, the stronger between the Pāka-Lagnapada and
Pāka-Lagnapadāt-Saptama should be ascertained first. From this stronger
Graha, the places mentioned earlier for the Saumyas and Krūras should
be checked. If Saumyas occupy the 2nd, 4th, 5th, 8th and 9th houses or
Krūras occupy the 3rd and 6th houses from the said Pākalagna, Rājayoga
is caused.
The Pāka of a Rāśi gives strength to the Rāśi and is the foremost
protector of that Rāśi. This is where the intelligence of the native resides
and is the source of decision-making abilities. Therefore, the Rājayoga can
also occur from this Lagna. Similar things can be understood from Pāka-
Lagnapadāt-Saptama, which also has a strong bearing on the finances of
the native.

Jaiminīsūtra 1.3.33-34.
Mixed Grahas reduce the Rājayoga. Poverty is indicated if
Krūras are in the 2nd, 4th, 5th, 8th, or 9th houses as Saumyas
are in the 3rd and 6th houses.

When the Saumyas occupy houses other than 2nd, 4th, 5th, 8th,
and 9th and the Krūras houses other than 3rd and 6th, the Rājayoga is
proportionately reduced. To judge the quantum of Rājayoga or poverty, Pt
Rath suggests a mathematical model in his book Upadeśa Sūtra of Maharṣi
Jaiminī. This is as follows:

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The Grahas have the following numerical values: Sūrya- 1 Candra2

- 1 or 3 depending on the Pakṣabala; Maṅgala- 1; Budha- 1; Guru- 3; Śukra-
2; Śani- 2; Rāhu- 3; Ketu- 2; Add the numerical values of the Saumyas in
2nd, 4th, 5th, 8th and 9th houses and Krūras in 3rd and 6th. Then subtract
the values of the Saumyas in the 3rd and 6th and Krūras in the 2nd, 4th,
5th, 8th, and 9th houses. The net balance, if positive, indicates wealth and
prosperity, and if negative, it indicates losses and poverty.
The number allocated to the Grahas are the weights assigned to
them and denote their ability to influence the Rājayoga. Guru and Rāhu
have the highest weights and thus the highest ability to influence.
This exercise should be carried out from the Āruṛhalagna, the
Lagnapadāt-Saptama, the Pāka-Lagnapada and the Pāka-Lagnapadāt-
Saptama.
Different weights for the 3 Lagnas: In my humble opinion, we
should use different weights for the different Lagnas viz., Lagnapada,
Pāka-Lagnapada and Pāka-Lagnapadāt-Saptama. They are Lagnapada/
Lagnapadāt-Saptama: 100; Pāka-Lagnapada/ Pāka-Lagnapadāt-Saptama:
50. Total weighted value = {100 * (Lagnapada/ Lagnapadāt-Saptama)
+ 50 * (Pāka-Lagnapada/ Pāka-Lagnapadāt-Saptama)}/150. It is the
stronger between Lagnapada and Lagnapadāt-Saptama must be taken,
and Similarly, the stronger between Pāka-Lagnapada and Pāka-
Lagnapadāt-Saptama.

16. 3.5 .5
AN EM IS SA RY

Jaiminīsūtra 1.3.35.
If the Guru, Śukra or Candra is present in the fifth house, the
native becomes a Govt. authority or emissary.

The fifth house deals with authority acquired from the King or the
Government. When a Saumyas is present here, the person is appointed by
Government into some important position.
We have seen before that the influence of these 3 Grahas bring
prosperity. Bṛhatparāśara 29.25. and Jaiminīsūtra 1.3.15. state that the
presence of Guru, Śukra or Candra in the Lagnapadāt-Saptama, makes
the native immensely wealthy.
Here, the presence of the 3 Saumyas, Guru, Śukra and Candra are
to be seen from the 5th house. But 5th house from where? These Grahas
should occupy the 5th house from one of the following (1) Lagnapada, (2)
Lagnapadāt-Saptama, (3) Pāka-Lagnapada or (4) Pāka-Lagnapadāt-
Saptama. By observing the placements of these Grahas from these various

2 1 or 3 depending on its Pakṣa-bala i.e. from Śukla Ekādaśī to Kṛṣṇa Pañcamī 3 points

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Lagnas, one can come up with a combined score and judge the results
accordingly.

16. 3.5 . 6
AN A RM Y MA N

Jaiminīsūtra 1.3.36.
If Krūras are in the 3rd and 6th houses instead, the native joins
the armed forces.

Krūras in the 3rd and 6th houses bestow courage and the ability to
win over enemies, respectively. Native having this yoga does well in the
profession related to as army or police. This is general yoga and has wide
applicability. If the person is not in the army or security forces, the native
takes up more challenging activities that require winning over the
opposition, such as marketing or sales executives. The native is
undaunting, highly enterprising, and often goes the extra mile to get the
work done. They are fit for roles requiring a high level of enterprise and
drive.

16. 3.5 . 7
A S C HO LA R

Jaiminīsūtra 1.3.37.
If the Lord of the Lagnapada is in the 3rd or 6th houses or if the
lords of the 3rd or 6th houses dṛṣṭies the Lagnapada or if the
Lord of the fifth dṛṣṭies the Lagnapada, the native aspires for
knowledge.

Previously we have seen how the Krūras in the 3rd and 6th houses
give enterprise and drive to overcome adversities and progress in life. Now
we see what other blessings are granted by these two Bhāvas.
The third and sixth Bhāvas of the Naisargika Kuṇḍalī are ruled by
Budha, the Graha of learning and intellect. Therefore, they are associated
with knowledge and sharp intellect. In any chart, the Lord of the
Lagnapada occupies or aspects (Rāśidṛṣṭi) the 3rd or 6th Bhāvas, the native
is intelligent and aspires for wisdom and knowledge. The same can be said
when the 3rd and 6th Lord from the Lagnapada occupies or dṛṣṭies the
Lagnapada.
Similarly, the fifth house of the Naisargika Kuṇḍalī is governed by
Sūrya. In a chart, the fifth Lord dṛṣṭies the Lagnapada, the native aspires
for knowledge in all matters.
Among the said 3 houses, 5H is associated with Sūrya, while the
3H and 6H are associated with Budha. We say that when Sūrya occupies

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the 5th house or Budha 3rd or 6th house, the native is exceedingly
intelligent.
This yoga is commonly known as the Dhimanta yoga, indicating
high intellect. This yoga can be seen from other Lagnas as well. From the
Udayalagna, this yoga indicates the results are experienced in all the
fields. From the Ātmakāraka (Kārakalagna), the indications may be
present in great strength but may not be externally visible to others. From
the Kārakāñśa Lagna, the indications are that the native has been engaged
in karma requiring scholarship, knowledge, and intellect through many of
the past births. From the Navāñśa Lagna, it indicates that the native will
be able to use his intellect, knowledge, and scholarship in all possible fields.
However, that may not be visible to others, but it remains a strong force
behind all the actions and choices one makes.

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16.3.6
BHAVEŚA DṚṢṬI YOGA

C
ertain yogas are formed when the lords of various Bhāvas dṛṣṭies
the Lagna. The same can be said when the Bhaveśa is also located
in the Lagna instead. The term Lagna is generic here and applies
to Udayalagna, Āruṛhalagna, Kārakāñśa Lagna and Navāñśa
Lagna.
When a Bhaveśa dṛṣṭies the Lagna, it bestows upon the native the
matters it rules. The dṛṣṭi of a Kendreśa, Trikoṇśa, Dhaneśa and Lābheśa
are considered highly auspicious, while that of a Dusthāneśa is considered
troubling. The same principles apply to all the Lagnas, although the
intensity levels differ.

16. 3. 6.1
C ON T EN T ME NT

Jaiminīsūtra 1.3.38.
If the fourth Lord dṛṣṭies the Lagnapada, the native is happy
and contented.

The fourth house is the Sukhasthāna, the house of happiness and

comforts. It is the house of the mother who protects and comforts the child
throughout life. When the 4L from the Āruṛhalagna dṛṣṭies the
Āruṛhalagna, the native is blessed with happiness and comforts. The same
can be said when the said Lord occupies the Āruṛhalagna.

16. 3. 6. 2
PO V E RTY

Jaiminīsūtra 1.3.39-41.
If the eighth Lord dṛṣṭies the Lagnapada, the native is poverty-
stricken.

Randhrabhāva is the house of negative karmas (Adharma) from

past births and the sins accrued. This is considered a Dusthāna, and like
other Dusthānas, Śani is the Kāraka for this Bhāva. This is the Kāraka
Bhāva for poverty and financial distress, as the naisargika Randhrabhāva
causes Nīcatva to Candra, the sustainer and the giver of food and
protection. The aspect or occupation of this Lord in the Lagna makes the
native poverty-stricken.

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16. 3. 6. 3
SP EN DT HR IFT

Jaiminīsūtra 1.3.40.
If the twelfth Lord dṛṣṭies the Lagnapada, the native is a
spendthrift.

Vyāyabhāva is the house of expenditure and losses. This is another

Dusthāna Bhāva whose Kāraka is also Śani. When its Lord dṛṣṭies the
Lagnapada, the native becomes a spendthrift. He cannot save much and
spends whatever he earns. The trouble is chronic if this happens from the
Kārakalagna, as based on the previous Karmas, there is repulsion towards
saving the earning.
If this happens from Kārakāñśa, then the native is a natural
renunciate and does not see to save for the future. If, however, this occurs
from the Āruṛhalagna, there could be an occasional setback in life. It is a
serious problem when it occurs from the Lagna.

16. 3. 6. 4
PH YSI C AL F EL I CIT Y

Jaiminīsūtra 1.3.41.
The dṛṣṭi of the Lagneśa on Lagnapada ensures physical felicity.

Lagna is the Bhāva for health and vitality, and Sūrya is the Kāraka
for this Bhāva. When the Lord of Lagnapada dṛṣṭies the Lagnapada, the
native enjoys good health, decent energy level and vitality.

16. 3. 6. 5
BAN D HAN A YO GA

Jaiminīsūtra 1.3.42- 1.3.43.

From Lagnapada, when an equal number of Grahas occupy any
of the following pairs of Bhāvas viz 2nd - 12th, 5th - 9th, 8th - 6th, 3rd
- 11th or 4th - 10th, Bandhana yoga is caused. If Saumyas aspect
the Bandhana yoga, the trouble is temporary while Krūras
aspecting indicates punishment like beating with chains etc.

This principle is based on the concept of Argalā and Virodhārgalā

on the Lagnapada. Bandhana would mean arrest, imprisonment, or
seizure. The results could be somewhat different depending on the Lagna
from where the yoga is happening.
When this happens from Lagna, the native could be physically
imprisoned or placed under house arrest. Usually, Krūras indicate
imprisonment while Saumyas indicate house arrest. On the other hand,
when this happens from Lagnapada, this can cause a serious setback to
the image and career of life.
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If Saumyas are involved in the yoga, the trouble is temporary,

while Krūras involved in the yoga can cause corporal punishment. The
nature of the Grahas involved in the yoga strongly affects the nature of
punishment.
For example, Guru denotes spiritual penance, a vow of silence or
house arrest; Maṅgala or Sūrya denotes the use of firearms etc., Śani
denotes periods of long drawn pain or seclusion, Rāhu denotes beating or
use of chemicals or ingenious mixtures, and Śukra denotes escape from
imprisonment. Candra’s dṛṣṭi on the yoga brings certainty to the yoga.

16. 3. 6. 6
BLI N DN E SS

Jaiminīsūtra 1.3.44.
Śukra and Gauṇapada dṛṣṭied or conjoined by Rāhu and Sūrya
cause blindness.

Śukra, the Kāraka for eyes, indicates how beautiful or ugly one’s
eyes will be. Yutidṛṣṭi of Rāhu on Śukra can cause eye diseases. Similarly,
the Kāraka for eyesight is Sūrya, and its association with Upapada
(Gauṇapada) can cause weak eyesight. Therefore, when all the conditions
are present, blindness is sure to occur.
Upapada is the Āruṛha of the 12H of physical weaknesses.
Whenever a Graha conjoins the Upapada, the sense-organ governed by the
Graha is weakened. Therefore, when Guru associates with Upapada, the
native suffers due to weaker hearing abilities, and thus the speech might
also get affected.
Similarly, Budha’s association can cause weak smelling ability;
Śukra (or Candra) can cause weaker taste buds, and Śani’s association can
cause weaker touch and feel sensations. The weakening of senses can occur
only when the Kāraka Grahas are also afflicted besides being conjoined
with the Upapada.

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16.3.7
THE UPAPADA

U
papada is the Āruṛha of the 12H. The 12H is the house of followers
and denotes one who accompanies someone in life’s journey. It is
also the Bhāva of the consummation of marriage. In Upapada
adhyāya, chapter 30 of Bṛhatparāśara, Maharṣi Parāśara narrates
the usage of Upapada. He states that the affairs of one’s marriage, spouse,
progeny etc. can be judged from Upapada. The topic is also exhaustively
covered in the 4th Pada of 1st Adhyāya of Maharṣi Jaimini’s Jaiminīsūtra.

16. 3. 7. 1
ITS I M PO RT AN C E

Normally marriage is seen from the Dārābhāva, and the

Sayyāsukha (bed pleasures) is known from the 12th house (6th from the 7th).
Therefore, in this context, it is reasonable to ask whether Upapada is
important and what role it plays. Can we not just judge everything about
marriage from the Dārābhāva from the Udaya/ Candra Lagna? If Upapada
determines the characteristics of one’s marriage, then what is the
importance of the 7th house?
The answer to such questions is only known through deep
reflections. If everything could be known from the 7 th/12th house, the
esteemed Maharṣis would not have stated anything of Upapada. The mere
presence of a dedicated chapter on this subject implies that only certain
parts of marriage matters are known from the 7th house. In contrast, a
significant part is known from Upapada. In my understanding, the 7th
house in the Rāśikuṇḍalī only shows one’s attitude and experiences
relating to marriage and relationship, whereas Upapada shows the specific
characteristics of marriage.
From a Varga viewpoint, the Dārābhāva from Navāñśa Lagna
shows the physical and mental characteristics of the spouse. While the
Rāśikuṇḍalī represents the general characteristics, the specifics can only
be known from the Vargakuṇḍalī. Therefore, reading all the results merely
from the Rāśikuṇḍalī and Udaya as well as Candra Lagna, one does not
get the complete information. A comprehensive analysis of all the
influencing factors can reveal the complete picture.
In the judgement of the matters concerning relationship and
marriage, the Upapada and the Dārāpada should be jointly judged.
Although both appear to be similar, there are clear differences between the
two Āruṛhas. While the pada of the 12th house as it deals with the
institution of marriage and children, Dārāpada deals with the sexual

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appetite, business, and finances in the chart. This differentiation is vital

in accurate predictions, as people may have sex without getting married.

16. 3. 7. 2
DE FIN IT IO N AN D U SE

Bṛhatparāśara 30.1-6.
O Brāhmaṇa! Now I tell you about Upapada, whose
auspiciousness will confer on the native happiness from
progeny, wife etc. The Pada of Lagna, as discussed earlier, is of
prime importance. Upapada is calculated for the Bhāva,
following the Janmalagna. This Upapada is also called
Gauṇapada.

Upapada has a strong bearing on marriage and progeny. Since

legitimate offspring can only come from a lawful union, Upapada denotes
the lawful union. Maharṣi says that Upapada is also known as Gauṇapada,
which means one subsidiary or subordinate to the Lagnapada. Gauṇa
means something of lesser importance or something secondary. This means
that it is particularly important in Kuṇḍalī analysis; however, it is
subsidiary to the importance of the Lagnapada.

16. 3. 7. 3
THE T AN UB HĀ VA

Bṛhatparāśara 30.1-6.
O excellent of the Brāhmaṇas, (1) When Upapada is yuti with or
receives a Dṛṣṭi from a Saumya Graha, one obtains full
happiness from progeny and spouse. (2) When Upapada occupies
a Krūrarāśi or has a yutidṛṣṭi of Krūra, one becomes an ascetic
and goes without a wife. (2) When under the above circumstance,
there is a yutidṛṣṭi of a Saumya on Upapada, deprival of a
spouse does not occur. (4) In this case, an Ucca or Mitra Rāśi
Sūrya is not considered a Krūra. He is considered a Krūra if in a
Nīca/Śatru Rāśi.

When Upapada has Saumya yutidṛṣṭi, the native is endowed with

conjugal and filial happiness. The Saumyas are Pakṣabali Candra, Budha,
Guru and Śukra. Sūrya is considered Śubha when he is in a Sva, Ucca or
Mitra Rāśi. On the other hand, when Krūra conjoins or dṛṣṭies the
Upapada, the native is deprived of happiness from his wife, family etc. and
leads a life of celibacy and asceticism. Sūrya is considered a Krūra in this
matter only when it occupies his Nīca/Śatru Rāśis.
When both the Saumya and Krūra conjoin or aspect the Upapada,
marriage happens after the delay or performance of certain remedies. The
Saumyas can denote the remedies. Regarding asceticism or the Pravrājya
yoga, the Dārāpada should also be examined as many remain bachelors

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and remain in the social stream (do not lead a life of solitude). Guru is the
Kāraka for Upapada as Śukra is the kāraka for Dārāpada. The Dārāpada
governs one’s sexual habits; therefore, it is important in the matters like
asceticism. An ascetic overcomes his sexual desires and does not submit to
them.

In the Kuṇḍalī of Svāmi Vivekānanda, the 7th house in Mithuna is

unoccupied, and its Lord Budha occupies the 2nd house with Śukra. In the
Navāñśa also Śukra is Ucca in the 5H from the Navāñśa Lagna and 4H
from the Kārakāñśa. But even then, he did not marry. Why? The Upapada
can only explain this.
The Upapada is in the 10H conjunct with the Śani-Candra yoga
and is dṛṣṭied by Sūrya from Dhanu Rāśi. The Śani Candra yoga is a Krūra
yoga and indicates Sanyāsa (renunciation); hence he chose not to marry.
Therefore, one must analyse the Upapada to complete the normal analysis
of the 7th house, 2nd house, and Śukra to get a more accurate picture.

16. 3. 7. 4
THE DH AN A BH Ā VA

The 2nd house from a Bhāva or a Graha is the sustainer of the

Kārakatvas of the Bhāva or the Graha. It is from here that Saumyas cause
Sukhārgalā, thus supporting the signification of the Bhāva from which the
2nd Bhāva is seen. From the 7th house, the 2nd house, i.e., the 8th house, is
the marriage’s sustainer. Affliction to the 8th house or weakness to the 8th
Lord causes a marriage to be short-lived. On the other hand, Śubha/Ucca
Graha in the 8th house prolongs the marriage.

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The same principle is applied to the 2nd from the Upapada. There
are two things that we need to look at, (1) the conjunction and aspect
(Rāśidṛṣṭi) of Saumyas, and (2) the dignity of the Graha occupying the 2nd.
Saumya gives happiness in marriage and the ensuing children. On the
other hand, Krūras cause conflicts in marriage. In ancient times, when
multiple marriages were acceptable, one with several Saumyas, which are
also dignified in the Rāśi and Añśa, the native could enjoy union with
several beautiful women.
However, this is not acceptable now a day; therefore, this indicates
that the native has an enjoyable married life. This implies that the
romantic relationship between the couple lasts long. When the Graha
occupying the 2nd from Upapada is in Nīca/Śatru Rāśi/Añśa, there could be
an early demise of the wife, or there is an early separation.
The situation is worst if the Graha in the 2nd house is badly placed
in both Rāśi and Navāñśa Kuṇḍalī. If the Graha in the 2nd from Upapada
is in a Svarāśi, either in the 2nd house or the other Rāśi owned by him, the
death of the wife happens only at an advanced age, i.e., the couple lives
together till ripe old age.

Bṛhatparāśara 30.7- 30.12

(1) when the 2nd from Upapada is a Śubharāśi or having
yutidṛṣṭi with a Saumya, the same good results, i.e., happiness
from spouse and children happens. (2) When the Graha
occupying the 2nd from Upapada is in his Nīca Rāśi or Navāñśa
or is conjoined with a Nīca or a Krūra, there is the destruction
of his wife. (3) On the other hand, if the Graha is in his Uccarāśi
or Navāñśa or having yutidṛṣṭi with another Ucca or Saumya,
the native is blessed with many charming and virtuous wives. (4)
Oh Brāhmaṇa, if Mithuna happens to be the 2nd from Upapada,
the native has many wives. (5) O excellent of the Brāhmaṇas, if
the Upapada or the 2nd from there is occupied by its own Lord,
or the Lord is in his other Rāśi, the death of wife occurs at an
advanced age.

Jaiminīsūtra 1.4.2-8
When the 2nd from Upapada has yutidṛṣṭi of a Krūra, the native
loses his wife or renounces the world. When the 2nd from
Upapada has Saumyayutidṛṣṭi, pravrājya (asceticism) or loss of
a spouse does not occur. When the Grahas occupying the 2nd is
Nīca, destruction of a spouse occurs early. When the Graha in
the 2nd house is Ucca, there are many wives (or the wife is long-
lived). When Mithuna Rāśi is in the 2nd from Upapada, the
native has a plurality of wives. When the 2nd is conjoined with
its Lord or the Lord is placed elsewhere in his Svarāśi or
Uccarāśi, the loss of a spouse, if at all, only happens at an
advanced age.

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Why is the 2nd from Upapada so important? 2nd from any Bhāva
is the sustainer of that Bhāva. If either the 2nd Lord from that Bhāva or
the Bhāva itself is under yutidṛṣṭi of Krūras, the Bhāva comes under heavy
affliction and perishes pre-maturely. The 2nd Lord becomes Māraka in a
Kuṇḍalī, more so if Krūras afflict it. The marriage is long-lived when the
2nd from Upapada is under Saumya yutidṛṣṭi, and the 2nd Lord is well
placed.
On the other hand, when the 2nd Bhāva is under affliction by
Krūras and its Lord is badly placed, there shall be separation or demise of
the spouse. Even though Maharṣi says there shall be the wife’s destruction,
it may not always be the spouse’s death, but certainly an end to the marital
bond and separation. One of the methods of separation is that the person
renounces the material possessions and walks away from the marriage as
Gautama Buddha did for his Sādhanā. In such cases, we should expect the
2nd house to be afflicted by a Krūra, devoid of Śubhayutidṛṣṭi, or presence
of a Graha in his Nīca/Śatru Rāśi.
Both the Maharṣis, Parāśara and Jaimini, state that when
Mithuna happens to be the 2nd house from Upapada, there is a plurality
of wives. Why is this so? Because it is known that Mithuna in the natural
zodiac represents sexual relationships (Maithuna Rāśi). Mithuna means
copulation and is symbolized by a couple, a Man and a Lady. It is the
Uccakṣetra of Rāhu denoting greed. Therefore, it is unsurprising that
Mithuna in the 2nd from Upapada can give multiple relationships or
marriages. In cultures and places where only one marriage is acceptable,
the native is likely to have concubines or mistresses.
16.3.7.4.1
AN IMPORTANT RIDER TO THE SPOUSE ’S DEMISE

Bṛhatparāśara 30.13-15.
If the Sthirakāraka of wife is placed in its own Rāśi, the wife is
only lost at a later stage.

Maharṣi Parāśara cautions us not to jump to conclusions regarding

the demise of the spouse, merely from the placement of Krūras in the 2nd
from Upapada. Because, for the death of certain relations, the
Sthirakāraka is of prime importance. According to the Maharṣi, Śukra is
the Sthirakāraka for wife and Guru for husband.
An early demise of a relation is expected only when the
Sthirakāraka of the concerned relation is heavily afflicted, i.e., subjected
to Krūrayutidṛṣṭi, Pāpakartari, Astāṅgata, Grahayuddha Parājita, and is
in a Nīca/Śatru Rāśi/Añśa. If there is a preponderance of afflictions, it is
natural that the spouse does not live long. What happens if the
Sthirakāraka is fortified, but the 2nd from Upapada is heavily afflicted?

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Then, this can only mean separation between the couple, but the spouse’s
death is not predicted.
16.3.7.4.2
SOCIAL BACKGROUND OF THE SPOUSE

Bṛhatparāśara 30.13-15.
upārūḍhapatiḥ svocce sthirastrīkārako’tha vā ।
sukulād dāralābhaḥ syānnīcasthe tu viparyayāt ॥ 14॥
upārūḍhe dvitīye vā śubhasambadhato dvija ।
jātasya sundarī bhāryā bhavyā rūpaguṇānvitā ॥ 15॥
(1) When the Upapada Lord or the Sthirakāraka of wife is Ucca,
the wife hails from a noble/ royal (sukula) family. (2) Reverse is
the case if the Kāraka or the Lord is Nīca. (2) O Brāhmaṇa, if
the 2nd from Upapada is related to a Saumya, the wife is
beautiful, fortunate, and virtuous.

Jaiminīsūtra 1.4.9-11.
ucce tasmikuttamakulād dāralābhaḥ (9). nīce viparyayaḥ (10).
śubhasaṃbandhāt sundarī (11).
If the Upapada Lord is Ucca, the spouse hails from a noble/
royal family (uttamakula). If the said Lord is Nīca, the spouse is
from a lower-class family. If Saumyas join Upapada, the spouse
is beautiful or handsome.

In these ślokas, Maharṣi Parāśara gives a further clue on judging

the family of the spouse from the Upapada Lord. If the Upapada Lord is
Ucca, then the wife’s family shall be noble, royal, or influential. On the
contrary, if the Lord is Nīca, the family is poor and deprived. The
placement of the Lord in other Rāśis such as Sva, Mitra, Śatru etc. must
be judged proportionally.
Maharṣi Parāśara says that the wife’s nature can be seen from the
2nd house of Upapada. If the 2nd is under Saumya influences, the wife is
amicable, and the reverse if it is under Krūra influences. However,
Maharṣi Jaiminī says that Saumya influences “on” the Upapada (not the
2nd) can give a beautiful spouse.
Which one of the above principles is correct? To understand this,
let us apply this to the Kuṇḍalī of Śrī Abhishek Bachchan, who is
married to one of the most beautiful ladies of modern times, Śmt
Aishwarya Rai, who is also a Miss World. In the Kuṇḍalī, the Upapada
Lord is Śani, who is Vakrī in Karka and is subjected to the Rāśidṛṣṭi of
Maṅgala. Śani is in a Śubharāśi, but not in a Sva, Mitra etc. Rāśi,
indicating that the spouse is of a middle-class family.

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However, Upapada is dṛṣṭied by Ketu, Rāhu and Śani. The dṛṣṭi of

3 Krūras on Śani could not have shown the marriage to such a beautiful
lady. Instead, as per Maharṣi Parāśara’s condition, if we focus our
attention on the 2nd from Upapada, then we notice that the 2nd house, which
is in Mīna, contains Candra and Guru, two first-rate Saumyas, in a
Śubharāśi, and is dṛṣṭied by Budha and Śukra, the other two Saumyas.
The yutidṛṣṭi of all the Saumyas on the 2nd from Upapada caused his
marriage to such a beautiful lady.
Now, Maharṣi Jaimini didn’t explicitly state that the Śubha
sambandha/ yutidṛṣṭi of Grahas must be on the Upapada. He only states
that Saumyayutidṛṣṭi gives a beautiful spouse; however, in the absence of
the mention of the house where this yoga must occur, we must depend on
Maharṣi Parāśara, according to whom the yoga must occur on the 2nd from
Upapada. The assessment of Śrī Abhishek Bacchan’s Kuṇḍalī also proves
that. Now, another question arises: whether the 2nd from Upapada must be
seen for the beauty of the spouse or the length of the marriage.
It is both! A careful reading of the ślokas of Maharṣi Parāśara
reveals that Śubharāśi and Śubhayutidṛṣṭi on the 2nd from Upapada can
give company/marriage of one or more beautiful ladies; however, the length
of the marriage is known from the dignity of the Grahas placed therein. If
the Grahas are fortified in the Rāśi/Añśa, then the marriage is long, else,
short. Krūras influencing the 2nd can indicate a spouse who is not beautiful
but also can indicate health troubles to the wife. It is only after the careful
judgement of both the Upapada and the Sthira Dārākāraka (Śukra/Guru)
that one should conclude.

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In the Kuṇḍalī of Śmt Elizabeth Taylor, the Upapada is in Siṅha

Rāśi and is dṛṣṭied by Candra and Śani from his Svarāśi. The Upapada lord
Sūrya is in Kumbha Rāśi, conjunct with Budha and Maṅgala. The
conjunction of the lord with Budha and Maṅgala in a Śatru Rāśi didn’t
indicate marriage to one hailing from a Royal family. Still, the conjunction
of Budha (in Mitrarāśi) did indicate marriage to several wealthy
individuals.

Maharṣi Parāśara also asks us to judge this from the Sthirakāraka

of the spouse, which is Guru for females. Guru is Vakrī and Ucca in the
Kuṇḍalī and, therefore, very powerful. Sūrya, the Upapada lord, has
mutual dṛṣṭi with Guru, which indicates the spouse hails from a royal or
highly influential family. The 2nd from Upapada has the Axis of the nodes,
i.e., the Rāhu-Ketu axis, and is subjected to the dṛṣṭi of Ucca Śukra. This
indicated an unconventional married life, and she married several times.
The dṛṣṭi of Ucca Śukra also indicated husbands who are handsome and
are well known for their looks and appearance.
16.3.7.4.3
HEALTH TROUBLES

Health troubles to the spouse can be judged from the afflictions to

the 2nd house from Upapada. The 2nd from Upapada has a strong bearing
on the length of married life; it shows the nature of diseases or troubles the
spouse may be experiencing when it is under the influences of the Krūras.
Even though these dictums pertain to the 2nd from Upapada, I think that
these yogas have universal application and can be used to see the troubles
of the spouse by judging the influences on the 2nd from the 7th house (i.e.,

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8th house) in Rāśi and the Navāñśa. The 8H in the Rāśi and Navāñśa
Kuṇḍalī are also associated with various happiness or suffering in married
life. Particularly, in Strī-Jātaka, the 8H is called the Māṅgalya sthāna and
is associated with the health and longevity of the spouse.
In this regard, Maharṣi Jaiminī states in Jaiminīsūtra 1.4.12-21
that if the second from Upapada has the conjunction of Rāhu and Śani, the
native may either loses his wife or deserts her due to a scandal. Blood
complication is seen if the second has a conjunction of Śukra and Ketu.
Budha and Ketu joining in the second indicate the decay of bones or
breaking of bones of spouse in accidents etc. Śani, Rāhu and Sūrya in the
second give dangerous fevers to the spouse, which could be fatal. Budha
and Ketu in the 2nd denote a corpulent spouse.
If the second from Upapada is a Budha’s Rāśi with Śani or Maṅgala
occupying it, nasal problems can be seen in the spouse. If the second from
Upapada is a Maṅgala’s Rāśi occupied by either Maṅgala or Śani, then also
the spouse has nasal problems. Guru and Śani, associated in the second
from Upapada, denote ear complaints or nervous disorders. Guru and
Rāhu in the second from Upapada denote dental problems. Śani and Rāhu
in the second from Upapada in Kumbha or Mīna denote lameness or
flatulence.
If 2nd from Upapada is under Krūra influences, the spouse shall
suffer from many diseases as per the following dictums.

Bṛhatparāśara 30.16-22.
(1) When Śani and Rāhu occupy the 2nd from Upapada, the
native loses his wife because of slander or death. (2) The native’s
wife is troubled by a blood disorder, leucorrhoea (pradara), if
Śukra and Ketu are in the 2nd from Upapada. (3) Budha with
Ketu in the 2nd from Upapada will cause breakage of bones,
while (4) Rāhu, Śani and Sūrya will cause distress to bones.

16.3.7.4.3.1
ŚANI-RĀHU

The influence of Śani and Rāhu on the 2nd from Upapada is highly
inauspicious since they are hostile to Guru, the significator of Upapada.
Whenever they influence the 2nd from Upapada, the native might
desert the spouse due to scandal or other distressful events.
There could also be the death of a spouse, as mentioned by Maharṣi
Parāśara. Maharṣi Jaiminī says that Śani’s and Rāhu’s influence on the
second from Upapada in Kumbha indicates lameness. Maharṣi Parāśara
say that both Rāśis of Śani, Makara and Kumbha lameness.
When they associate with Mīna Rāśi, they indicate windy
complaints. Maharṣi Parāśara says this can happen in Śani’s Rāśi;
however, I am more inclined to follow Maharṣi Jaiminī, who says that the

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complaints can occur in Mīna Rāśi only. This is because the Mīna-Kanyā
axis is associated with stomach disorders, and the Rāśyādhipati Guru
governs digestion.

16.3.7.4.3.2
ŚUKRA-KETU

Śukra governs Jalatattva (watery elements) in the body,

particularly the immune and endocrine systems. Śukra rules white colour;
hence, in the blood, it governs the white blood cells, which are also
associated with the immune system. Śukra is an astute fighter, and being
the kāraka for the immune system, it denotes the fights with germs (Ketu)
and other injuries (Maṅgala).
Ketu is a highly energetic and fluctuating, and unstable Agnitattva
Graha. He afflicts the Jalatattva Graha Candra and Śukra. His affliction
of Śukra denotes affliction to the immune system.
This yoga in the 2nd from Upapada indicates that the spouse suffers
from a blood disorder, particularly those associated with WBCs and the
immune system. There can also be some autoimmune disorders.

16.3.7.4.3.3
BUDHA-KETU

Budha rules over the Pṛthvītattva (Earth Element) and thus

strengthens the bones. Ketu is the Kāraka for uncertainty,
unpredictability, and accidents. Sūrya’s affliction by Ketu causes the
breakage of bones through accidents etc.
Maharṣi Jaiminī adds to it by saying that it can also give weight
problems and corpulence.
Maharṣi Parāśara says that even placement of Budha in the 2nd is
enough for weight problems. I am inclined to take Maharṣi Parāśara’s
advice, provided Budha is afflicted. The affliction can be due to yutidṛṣṭi
with a Krūra or occupation of a Śatru Rāśi (Meṣa or Vṛścika).
The Budha-Ketu yuti is also associated with natural disasters such
as landslides, avalanches etc.

16.3.7.4.3.4
ŚANI/RĀHU - SŪRYA

Sūrya governs bones (skeletal system), while Śani and Rāhu are
hostile to Sūrya and afflict the bone. In my view, they can form two
different yogas Śani-Sūrya yoga and Rāhu-Sūrya yoga. The Śani-Sūrya
yoga is known to cause Vāta disorders such as Arthritis. On the other hand,
the Aditya-Caṇḍāla yoga (Rāhu-Sūrya yuti) is known to cause the fall of
dharma and sinful activities.

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Bone disorder, which could be weak and brittle bones (osteoporosis)

or arthritis (pain in joints) etc.
In addition, Maharṣi Jaiminī says that this combination can cause
life-threatening fevers. Fevers are associated with Agnitattva Grahas,
Sūrya, Maṅgala and Ketu. Normally, affliction to Sūrya and Maṅgala are
known for severe fevers. Sūrya is particularly known to cause fever, while
Maṅgala injuries and cuts.

Bṛhatparāśara 30.16-22.
(5) Budha and Rāhu in the 2nd from Upapada will give a stout-
bodied wife. (6) If the 2nd from Upapada happens to be one of
Budha’s Rāśis and is tenanted by Maṅgala and Śani, the wife of
the native suffers from nasal disorders. (7) Similarly, a Rāśi of
Maṅgala, becoming the 2nd from Upapada and occupied by
Maṅgala and Śani, will cause nasal disorders in one’s wife.

16.3.7.4.3.5
BUDHA-RĀHU

Budha is a Pṛthvītattva Graha and is known for firmness,

steadiness, heavy or strong built etc. Pṛthvītattva is associated with a stout
body type (not corpulent) with strong bones. One born in a Lagna ruled by
Budha, or Budha is in the Lagna, the body type stocky, strong but bulky.
Rāhu indicates the multiplication of the significations of a Graha
with whom he contains because Rāhu is depicted as one with multiple
heads. When Rāhu conjoins Budha, he causes multiplication of Budha’s
significance, i.e., stockiness of the built. Therefore, when the 2nd house from
Upapada has a joint influence of Budha and Rāhu, by yutidṛṣṭi, the wife is
likely to be stout and stocky.

16.3.7.4.3.6
MAṄGALA-ŚANI IN BUDHA’S/MAṄGALA’S RĀŚI

If the 2nd from Upapada falls in a Budha’s Rāśi, and there is a joint
influence of Maṅgala and Śani, the spouse is likely to suffer from a nasal
disorder. Maṅgala indicates bleeding while Śani blockage. Budha of
Pṛthvītattva governs the smelling faculty.
Therefore, Śani or Maṅgala in Budha’s Rāśi in the 2nd house can
indicate some nasal disorder. The influence of Maṅgala on Budha indicates
skin irritation and causes frequent sneezing, dust allergy, runny nose etc.
On the other hand, the influence of Śani on Budha indicates blockages or
disorders caused by cold.
Now, instead of Budha, the joint influence of Maṅgala and Śani in
Maṅgala’s Rāśi also indicates nasal troubles. Maṅgala’s influence indicates
boils, eruptions, and injuries. Therefore, the joint influence of both
Maṅgala and Śani on Maṅgala’s Rāśi indicates troubles caused these

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matters. Krūra influences on the 2nd house, in Maṅgala’s Rāśi also indicate
bleeding from the nose because Maṅgala is the Kāraka for blood, along with
Candra.

16.3.7.4.3.7
OTHER YOGAS

Stated below are the influences of other yogas viz., (1) Guru-Śani,
(2) Maṅgala-Budha, (3) Guru-Rāhu and (4) Śani-Rāhu. In all these yogas,
there is an affliction of a Saumya (Guru/Budha) by a Krūra, mainly
Maṅgala, Śani, and Rāhu. Maṅgala is direly hostile towards Budha, and
Śani/Rāhu towards Guru.
Therefore, the affliction to the Saumyas is from their sworn
enemies. Also, the point to be noted here is that Maṅgala is fierce, fiery,
and openly attacking, whereas Śani/Rāhu are cold, gloomy, and conspiring.
Maṅgala is quick in his action and indicates Acute sickness, whereas Śani/
Rāhu are slow and indicate chronic illnesses.

Bṛhatparāśara 30.16- 30.22.

(8) Guru and Śani, when in 2nd from Upapada, cause disorders
of ears or eyes to the wife. (9) When Budha and Maṅgala are so
placed besides their own Rāśis, or if Rāhu and Guru are so
placed, the wife suffers from dental disorders. (10) Śani and
Rāhu together in one of Śani’s Rāśis cause lameness or Vāta
disorders to the wife.
Table 21

Graha
# Results
yuti
• Śani is the cause of Guru’s Nīcatva and thus can cause debility of
his Kārakatvas. Guru governs the hearing; hence, Śani can cause
hearing loss, a key occupation in old age, governed by Śani.
• Śani also causes loss of eyesight, signified by Sūrya as Śani is
hostile to him. A strong influence of Śani normally indicates the
issues that one incurs at an old age, such as hearing loss, weak
eyesight, nerve disorder etc.
1 Guru-Śani • Maharṣi Parāśara says that such yoga can indicate an ear or eye
problem, while Maharṣi Jaiminī says that this can indicate an
ear problem or nervous disorder.
• Since Guru rules over hearing abilities, affliction to Guru can
indicate hearing troubles; however, I cannot find a justification
for eyesight which Sūrya governs.
• Nervous problems are likely if the combination is further
afflicted. This is because Śani rules over the nervous system.
• Maharṣi Jaiminī is silent on this combination; however, Maharṣi
Maṅgala-
2 Parāśara says that this can cause dental troubles. Teeth are part
Budha
of the skeletal system governed by Sūrya.

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Graha
# Results
yuti
• The strength of the bones is indicated by Budha, the governor of
the Pṛthvītattva. Maṅgala causes affliction to Budha, causing
Dental troubles.
• Similarly, Ketu’s affliction to Budha causes the breakage of
bones.
• The Guru-Rāhu yuti is known as Guru-Caṇḍāla yoga.
Guru- • This yoga is normally found to cause dental troubles if connected
3
Rāhu to the 6th or 8th houses or their lords. Both the Maharṣis
endorse this.
• We have seen how the Śani-Rāhu yuti in the 2nd from Upapada
can indicate separation due to scandals or death.
• Given here is the specific result of Śani-Rāhu when they conjoin
Śani- in a Śani’s Rāśi. Both Śani and Rāhu are Vāyutattva Grahas,
4
Rāhu which, when afflicted, cause Vāta disorders.
• Affliction to Sūrya by Śani usually indicates Arthritis or such
bony disorders. Extreme Arthritis can cause debility of the legs
and lameness.

16.3.7.4.4
REMEDY FROM OF THE HEALTH TROUBLES

Bṛhatparāśara 30.22b । Jaiminīsūtra 1.4.22.

The aspects of Saumyas on the yogas given in the previous
ślokas mitigate the negative results.

The disorders and troubles are alleviated when the 2nd from
Upapada is under yutidṛṣṭi of a Saumya. What happens when a Saumya
causes the disorder? For instance, Budha in the 2nd causes weight-related
problems! In that case, the troubles can be alleviated by another Saumya.
This is because a Graha causing trouble becomes incapable of removing it
himself and requires support from others.
16.3.7.4.5
UNIVERSALITY OF THE YOGAS

Bṛhatparāśara 30.23-23a.
lagnāt padādupāruḍhād yo rāśiḥ saptamo dvijaḥ । tasmāt
tatsvāminaḥ kheṭāt tadāñśācca dvijottama ॥23॥ evameva
phalaṁ jñeyamityāhurnāradādayaḥ।
O Brāhmaṇa! All these effects should be deduced from the 7th
from Pada and Upapada from the Lagna and the Lord thereof.
So, say Nārada and others!

This is an important śloka, whereby Maharṣi Parāśara is giving us

a clue on the universality of the yogas mentioned with regards to the 2nd
from Upapada. The health hazards seen from the 2nd from the Upapada
can also be seen when these yogas occur in the 7th from the Upapada or

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its Lord. While the Upapada denotes the spouse, the 7th from the Upapada
denotes the spouse of the spouse, i.e., the native himself. What is the
difference between the Lagna and the 7th from Upapada? While the Lagna
is established at birth, the 7th from Upapada is manifested only at
marriage when Upapada becomes active. This indicates what the spouse
expects from the native after marriage.
What is known from the 2nd from the Upapada can also be known
from the 7th from the Lagnapada (Lagnapadāt-Saptama). While the
Upapada represents the contract established at the moment of tying the
Nuptial knot, the Lagnapadāt-Saptama denote the mental perception the
native has with regards to the spouse.
Śrī Santhanam translates this śloka as, “O Brāhmaṇa! All these
effects are deduced from the Janmalagna, Lagnapada, 7th from Upapada
and the lords thereof.” In my opinion, this is stretching the principle too
far. Maharṣi Parāśara clearly states “lagnāt padādupāruḍhād yo rāśiḥ
saptamo”, meaning from the 7th from Lagna’s Pada or 7th from Lagna’s
Upāruḍhā (Upapada).
In this Puruṣa Jātaka, what is the perception the native has with
regards to his spouse? The Āruṛhalagna is in Meṣa Rāśi, and the 7th from
it is vacant. The 7th, however, is dṛṣṭied by Sūrya, Maṅgala, Budha, Ketu
and Guru. There is a strong influence of Sūrya, Budha and Guru,
indicating that the mental image regarding the spouse is scholarly, wise,
and knowledgeable.

The dṛṣṭi of Maṅgala denote an action-oriented person, while the

dṛṣṭi of Ketu denotes a spiritual person. This sums up the perception the
native has of the spouse. This can also be viewed as the expectations the
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native has from the spouse. When the expectations match the reality, the
couple has good understanding and amity. Only a mismatch of
expectations creates conflicts. Based on the harmony between expectations
and reality, as seen from the Upapada and the Lagnapada, a Jyotiṣī can
guide people to calibrate their expectations.

16. 3. 7. 5
THE B HĀ GY A B H Ā V A

The 9th from Upapada has a strong bearing on the experiences one
has about one’s Children. Children are the outcome of marriage, and it is
the dharma (purpose) of marriage to procreate and progress one’s lineage.
In the current age, due to the fall of Dharma, the institution of marriage is
diluted, and we often find instances of procreating without having
legitimate marriages. The institution of marriage is a social contract, a
commitment, to accompany each other till death and is important for the
progress of one’s progeny.
Without life-long commitment, the children’s well-being and future
are gravely impacted, which is not favourable for society. The Upapada,
the representation of the commitment between a couple, has an important
say on the matters concerning children arising out of the commitment.
The principles given here by Maharṣi Parāśara can also be applied
to the Saptamāñśa Kuṇḍalī as indicated by Maharṣi Jaiminī. In
Jaiminīsūtra 1.4.23-24, the Maharṣi states that the results of Grahas and
Rāśis in the Saptamāñśa chart are explained, whereby Budha, Śani or
Śukra in Saptamāñśa Lagna tend to deny happiness from children. In
these two sūtras, Maharṣi Jaiminī tells us that the effect of Grahas on the
Saptamāñśa Lagna.
According to Maharṣi Jaiminī, in the matters of Children, the two
factors that need to be evaluated, viz., the Saptamāñśa Varga and the 9th
from Upapada. After giving two sūtras, from Sūtra 1.4.25. onwards
Maharṣi Jaiminī reverted to the placement of Grahas in the 9th from
Upapada. I think the interpretation of Śrī Iranganti Rangacharya, the
learned Jaimini scholar is 5th from Upapada, which can also be assessed.
However, I am leaving it to the esteemed reader to judge this.
In ślokas 1.4.25-28 of Maharṣi Jaimini, the principles stated are (1)
Sūrya, Rāhu or Guru in the ninth denotes many sons. (2) Candra in the
9th house denotes only one Son. (2) If both Grahas giving children (Sūrya,
Rāhu, Guru and Candra) and those denying children (Budha, Śani and
Śukra) are present, a child is born after some delay. And (4) Śani and
Maṅgala indicate an adopted child.

Bṛhatparāśara 30.25-27.
(1) There is no son when Śani, Candra and Budha are together

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in the 9th from one of the said places. (2) While Sūrya, Guru or
Rāhu so placed gives several sons, Candra gives only one son. (3)
A mixture of Grahas indicates delay in obtaining a son.

Much about children can be judged from the 9th house from
Upapada. The effects of various Grahas influencing the said 9th are
mentioned below. Some scholars have interpreted this as a conjunction or
yoga of multiple Grahas, which I do not think is tenable. Instead, I think
the Maharṣi has tried enunciating the results of all the Navagrahas on the
9th. Maharṣi Parāśara uses the word Putra, indicating results about a son’s
birth. This could also be interpreted as the birth of a child and not merely
a son.
Table 16.3-22

# Grahas Results
• The influence of Śani, Candra or Budha denotes an absence of
progeny.
• While Maharṣi Jaiminī says that the influence of Śani, Budha and
Śukra on the Saptamāñśa Lagna can deny progeny, Maharṣi
Parāśara brings Candra instead of Śukra into the picture.
• Śani and Budha are eunuch Grahas known to cause childbirth
problems. On the other than Śukra is the Kāraka for semen and
Śani, the survival instinct.
1 Candra • Śukra also causes Nīcatva of Sūrya, the Kāraka for the soul, and
or Budha could indicate an inability of the native to bring a soul down to
kick start the conception process.
• Why Candra would indicate an absence of progeny (as per
Maharṣi Parāśara) is unclear; however, if we accept the
interpretation of “absence of Son” instead, then this starts making
sense, as all the Grahas Śani, Budha, Candra, and Śukra promote
the birth of Girl child. On the other hand, Sūrya, Maṅgala and
Guru indicate the birth of a Male child.
• The involvement of Jalatattva Grahas Candra or Śukra in the
Candra
2 picture might indicate a lack of male children as they are the
or Śukra
Kāraka for femininity and promote the birth of female children.
• Both Maharṣi Parāśara and Jaiminī concur that many male
children are produced due to the influence of these three Grahas.
Sūrya,
3 Guru or • This is logical as the said Grahas are Masculine. Maṅgala,
Rāhu although a masculine Graha, is not included in the picture, which
could be because Maṅgala causes Nīcatva of Candra, the Kāraka
for motherhood and pregnancy.
• Only one Son.
4 Candra • Candra, although a feminine Graha and indicates the birth of girl
children. He is also the cause of Guru’s Uccatva (exaltation), thus
denoting at least one Son.

These are important and universally applicable dictums. In my

opinion, they should not be considered as specific yogas such as the Sūrya-
Candra-Budha yoga, Śani-Maṅgala yoga etc., but the influences of

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individual Grahas on matters concerning Children. To conclude, one may

use these as complementary principles to those known for the 5th and the
9th houses from the Janmalagna.
16.3.7.5.1
ADOPTION OF A CHILD

Bṛhatparāśara 30.27.
If Maṅgala or Śani are in the said 9th, there is no son or a son is
obtained by adoption, or the brother’s son comes in adoption.

Maṅgala and Śani are Kāraka for the younger and elder brother,
respectively, which could indicate begetting a child through a kinsman as
the native many lack procreative abilities or otherwise. They also denote
begetting a child through marriage with a divorcee or a widow who already
has children from previous wedlock. As the ślokas say, they also indicate
an adopted child.
Maṅgala causes Nīcatva of Candra, the Kāraka for pregnancy and
motherhood, while Guru causes Nīcatva of Guru, the Kāraka for happiness
from Children. Therefore, both indicate adopting a Child instead of having
one through procreation (denoted by Candra and Guru).
16.3.7.5.2
NATURE OF THE CHILDREN

Bṛhatparāśara 30.26.
The son, caused by the occupation of Sūrya, Guru or Rāhu, in
the 9th, is strong, courageous, greatly successful and a destroyer
of enemies.

In this śloka, Maharṣi Parāśara advises us to look at not only the

birth of Male or Female children but also their nature and characteristics.
The general characteristics of Children born out of the influence of Sūrya,
Guru or Rāhu are physically strong, valorous (vīryapratāpavān), greatly
successful (pracaṇdavijayī), and a destroyer of enemies (ripunigraha
kārakaḥ).
Furthermore, the specific characteristics of the Grahas, owing to
their inherent nature and Rāśi placement, should also be judged. For
instance, Sūrya gives a royal demeanour, while Rāhu has a diplomatic one.
One should refer to the section on Graha’s Nature and Rāśiphala to
understand more about these specific results. Besides, the status and
disposition of the Grahas also matter.
When the Graha is dignified, such as Ucca, the child indicated by
that Graha can attain great success and affluence in life. On the other
hand, if the Graha is low in dignity, such as in Nīca/Śatru Rāśi, the
children can be physically weak, experience much struggle and failures in

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life etc. In this manner, the general principles of Jyotiṣa can be used in this
matter.
In the Kuṇḍalī of Śmt Indira Gandhi, the Upapada is in Meṣa
Rāśi in the Karmabhāva from the Lagna and conjunct with Āruṛhalagna,
which is conducive to having a good understanding between the couples.
The 9th from Upapada is Dhanu Rāśi, occupied by two Grahas, Śukra and
Rāhu. Rāhu is Nīca, while Śukra having Parivartana with Guru.

Nīca Rāhu in Dhanu indicates a Son who is a highly diplomatic

person having extraordinary political skills (Brain of Rāhu supported by
the wisdom of Guru). This, in my opinion, denote Sanjay Gandhi, the
younger of the Sons. The 2nd one that Śukra-Guru Parivartana denotes is
Rajiv Gandhi. The Parivartana of Śukra and Guru indicate a person
having great wisdom and foresight. During his Prime Ministership tenure,
India went through a great transformation that paved the path to growth
and progress in future.
16.3.7.5.3
IMPACT OF OJA AND YUGMA RĀŚIS

Bṛhatparāśara 30.28. । Jaiminīsūtra 1.4.29-30.

The 9th in Ojarāśi indicates many children. In contrast, the 9th
in a Yugmarāśi indicates few children.

Both Maharṣis confirm that if the 9th from Upapada happens to be

an Ojarāśi, it shall show many sons, while Yugmarāśis show fewer male
children. Even though many authors have interpreted this to be having
fewer children, the Sanskrit words are translated as meaning lesser male

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children (putra). I am inclined to accept that Ojarāśis indicate more male

children, while Yugmarāśi indicates fewer male children (more female
children instead). This is because Ojarāśis are full of masculine vibration
while Yugmarāśis have feminine vibration. In the case of Śmt Indira
Gandhi, an Ojarāśi in the 9H gave birth to 2 male children.
16.3.7.5.4
IMPACT OF RĀŚIS

Bṛhatparāśara 30.29-30.
Brāhmaṇa! If Siṅha happens to be Upapada and receives a Dṛṣṭi
from Candra, there is a limited number of children (alpaprajā).
Similarly, Kanyā denotes many daughters (kanyāprajā).

The specific Rāśi falling in the 9H has a say on the specific results
accrued from this Bhāva regarding children. Some Rāśis are Barren while
others are fruitful. There are certain Rāśis which denote female children
and so forth. Understanding these characteristics can help to finetune the
judgement. These indications of Rāśis are particularly true when Candra
dṛṣṭies the Rāśi, bringing out the natural characteristics of the Rāśis.

Barren and Fruitful Rāśis

The Rāśis are classified as Fruitful, Semi-fruitful and Barren.
(1) Meṣa= Semi-fruitful, (2) Vṛṣabha= Barren, (3) Mithuna=
Semi-fruitful, (4) Karka= Fruitful, (5) Siṅha= Barren, (6)
Kanyā= Barren, (7) Tulā= Fruitful, (8) Vṛścika= Barren, (9)
Dhanu = Semi-fruitful, (10) Makara= Semi-fruitful, (11)
Kumbha= Semi-fruitful, (12) Mīna= Fruitful.

If Siṅha Rāśi falls in the 9th from Upapada and dṛṣṭied by Candra,
there shall be limited children, while Kanyā in such circumstances shows
many daughters. The name Kanyā means a girl child or a girl before she
attains the puberty stage. It is known that Sūrya in Kanyā Rāśi indicates
the birth of many girl children.
16.3.7.5.5
ABOUT A SPECIFIC CHILD

Jaiminīsūtra 1.4.31.
Moving reverse in alternating motion from the 9th, the Lord of
Rāśis indicate the individual children.

The details about the individual child can be known by counting

alternative Rāśis (jumping above the adjacent one) from either the 9H from
Upapada or the Rāśi denoting the 1st child in Saptamāñśa. In the
Saptamāñśa, the 1st child is normally indicated by 5H for Oja Lagna and
9H for Yugma Lagna. Furthermore, the counting is forward from 5H for an
Oja Lagna Saptamāñśa Kuṇḍalī and reverse from 9H for a Yugma Lagna
Kuṇḍalī.

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The Lord of the Rāśi denoting the child occupying an Uccarāśi,

conjoining a Male Graha (Sūrya, Maṅgala, Guru or Rāhu), or occupation of
an Ojarāśi indicates a male child. Similarly, if the Rāśyādhipati denoting
the child occupies a Nīca Rāśi, conjoin a Female Graha (Candra, Śukra or
Ketu) indicate a female birth.
Śani and Budha are eunuch Grahas and indicate eunuchs or
Female and Male, respectively. It is beyond the book’s scope to discuss this
matter further, as this is an extensive topic. This could be covered in a
separate book covering the matters concerning children and divining the
destiny of individual children.

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16.3.8
THE SIBLINGS

M
uch about co-borns can be known from the Āruṛhalagna. The 3H
governs younger co-borns, while the 11H (3H in reverse) governs
the elder co-borns. While the co-born of the native can be known
from the 3H and 11H from the Āruṛhalagna, those of the spouse
can be known from these Bhāvas from the Upapada Lagna. The principles
concerning determining the wellbeing of the co-born from the Āruṛhalagna
are given below.

16. 3. 8 .1
ŚAN I , RĀ HU A N D Ś UK R A

In this regard, Maharṣi Jaiminī states in sūtras 1.4.32-34 that

“Śani or Rāhu in the third or eleventh houses (from Upapada) causes the
loss of co-born (of the spouse). Śukra in the 3rd or 11th houses causes loss
of co-born.” Similar results, i.e., loss of co-born, also occur when Śukra
dṛṣṭies the Upapada or the eighth from there.
The loss of a co-born can occur in one of the following manners: (1)
abortion, (2) miscarriage, (3) stillborn child, or (4) early demise. When
Śukra is in the 11H, the co-born before the elder one is lost. On the other
hand, when Śukra occupies the 3H, the co-born immediately after the
native is lost.

Bṛhatparāśara 30.31-32.
(1) Rāhu and Śani in the 3rd or 11th from Lagnapada destroy
the co-born of the native. Rāhu and Śani in the 11th will
indicate the destruction of elder co-borns and the 3rd younger
ones. (2) If Śukra is in 3rd or 11th from Lagnapada, there would
have been an abortion to the mother earlier. The same is the
effect if Śukra is in the 8th from Janmalagna or Lagnapada.

3rd house rules the younger siblings while the 11th rules the elder
ones. When Rāhu or Śani singly or jointly influence the 3rd from
Lagnapada, the native does not have younger siblings. Although some
scholars translate this as the joint influence of Śani and Rāhu, this is not
explicitly told by Maharṣi Parāśara.
HE STATES THAT “ŚANIRĀHŪ TRILĀBHASTHAU PADĀD
BHRĀTURVINĀŚAKAU JYEṢṬHASYAIKĀDAŚE TATRA
KANIṢṬHASYA TṚTĪYAKE”, WHICH ONLY MEANS
INFLUENCE OF ŚANI OR RĀHU ARE DETRIMENTAL TO THE
SIBLINGS.
In experience, we can also see that the presence or aspect
(Rāśidṛṣṭi) of merely one of them can indicate the absence of a younger or

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older sibling, particularly when they are with low dignity (Nīca/Śatru
Rāśi), or there are other afflictions as well. This could be the only
interpretation, as in śloka Bṛhatparāśara 30.35, Maharṣi Parāśara states
that Śani alone in the Bhāvas of the Siblings cause all the Siblings to
perish, leaving only the native alive.
If Śani is singly capable of destruction of the Siblings, then why
must it conjoin with Rāhu to cause a similar incidence? Therefore, we
should accept that either Śani or Rāhu occupying or aspect of the Bhāvas
associated with the co-borns causes their untimely demise. In my
experience, if the said Bhāva is occupied or dṛṣṭied by Saumyas such as
Guru, the destruction does not take place.
It is normally seen that when Lagnapada falls in Dhanu Rāśi, there
is an absence of a younger sibling (i.e., the native is the youngest) as
Kumbha Rāśi (co-owned by Śani and Rāhu) falls in the 3H. Similarly, while
Lagnapada falls in Meṣa Rāśi, the native is bereft of elder siblings since
Kumbha Rāśi falls in the 11th house. However, this condition is remedied
when the 3rd or 11th from the Lagnapada is under Saumyayutidṛṣṭi.
Śukra, when placed in the 3rd or 11th from the Lagnapada, can
indicate premature death of the co-born in the mother’s womb. Therefore,
there can be at least one abortion (or stillborn baby or early death of
siblings) if Śukra is placed in the 3rd or 11th house. A similar event can be
concluded if Śukra is placed in the 8th from Lagna or Lagnapada.
Sometimes Śukra in the 8H indicates premature delivery of the
native. Maharṣi Jaiminī states a similar principle for spouse and Upapada.
I believe this principle can be extended to other Āruṛhas as well. Therefore,
the co-born of the mothers could be analysed from Mātṛpada, and those of
the father could be analysed from the Pitṛpada and so on.

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Let us take this Puruṣa Jātaka as an example and judge the co-
borns of the spouse. The Upapada is in Kumbha, occupied by Guru. The
3H is Meṣa, dṛṣṭied by a Nīca Rāhu and Candra. Nīca Rāhu indicates an
absence of a younger co-born, particularly because of the aspect of Candra,
who provides certainty to yoga.
On the other hand, the 11H is also vacant but dṛṣṭied by Śani from
a Mitra Rāśi. Since Śani is well placed in a Mitra Rāśi, he did not deny an
elder sibling. Therefore, an elder sibling is denoted by Śani. The sibling
could be born in one of Śani’s Rāśi (Makara or Kumbha) or his Ucca (Tulā)
or Nīca Rāśi (Meṣa). The spouse indeed has an elder sibling born in Tulā
Lagna.

16. 3. 8 .2
RE MA IN IN G GR AH AS

The results of the remaining Grahas Candra, Maṅgala, Budha,

Guru, and Ketu are mentioned here. In this regard, Maharṣi Jaiminī states
in sūtras 1.4.35-38 that “Maṅgala, Guru, Candra or Budha in the 3rd or
11th house gives many co-born. Śani and Maṅgala aspecting the 3rd, 11th,
or 1st house destroy co-born. If only Śani dṛṣṭies the Upapada, co-born of
the spouse, is lost. Ketu is the above places give many sisters.”

Bṛhatparāśara 30.33-36.
(1) When Candra, Guru, Budha or Maṅgala occupy the 3rd or
the 11th from Lagnapada, there are many valorous co-born. (2)
When Śani and Maṅgala conjoin or jointly aspect the 3rd, or the
11th from Lagnapada, the youngest (kaniṣṭha) and the eldest

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(jyeṣṭha) co-born are respectively destroyed. (3) When Śani is

alone in one of the said Bhāvas, the native is spared, while the
co-born dies. (4) Ketu in the 3rd or the 11th gives abundant
happiness from one’s sisters.

The four Grahas Candra, Guru, Budha and Maṅgala are conducive
to the birth of siblings. In the 3rd or 11th from the Lagnapada, they bestow
upon the native many siblings who are fearless and powerful. On the other
hand, the joint influence of Śani and Maṅgala on 3H or 11H destroys the
youngest or the eldest sibling, respectively.
There is some ambiguity in this śloka. Could it mean that the other
siblings are spared, only the youngest and the eldest perish? In this
context, while Maharṣi Parāśara talks about either of the yutidṛṣṭi of these
two Grahas (śanyārasaṁyute dṛṣṭe tṛtīyaikādaśe dvija
kaniṣṭhajyeṣṭhayornāśo divajñeyo dvijasattama), Maharṣi Jaiminī
only talks about dṛṣṭi (śanyārābhyāṁ dṛṣṭe yathāsvaṁ bhrātṛnāśaḥ).
In the following śloka, the Maharṣi talks about the influence of
Śani alone in the 3H or 11H. Maharṣi Parāśara states that all the co-borns
perishes and only the native is spared (śanireko yadā vipra lābhago vā
tṛtīyagaḥ tadā svamātraśeṣaḥ syādanye naśyanti sodarāḥ). So, when Śani
occupies the 3H, all the younger co-borns perish, while the 11H causes
death to the elder co-born.
If Śani can destroy all the co-borns, then why does Śani-Maṅgala
joint influence cause death only to the youngest and the eldest, instead of
all of them? Perhaps, Maṅgala is saving the remaining ones, as he is the
Kāraka for co-borns in general. Maṅgala is specifically the Kāraka for the
younger co-borns, while Śani for the elder ones.
Ketu placed in such Bhāvas denote many sisters. Ketu is a
feminine Graha (Rāhu is masculine); hence its influence on the 3H or 11H
indicates many younger or elder sisters. Unlike Rāhu, Ketu does not cause
danger to the siblings but promotes the birth of only female co-borns. How
about Sūrya? Nothing has been said about Sūrya in these Bhāvas.
The general dictum regarding Sūrya is that his position in the 3H
only causes issues with the elder siblings. Perhaps, we should extend this
principle here. This means that when Sūrya is 3H from the Lagnapada,
there could be some challenges with the elder co-borns, but the younger
ones are successful. On the other hand, the 11H Sūrya indicate success for
all co-borns, including the native.

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16.3.9
UPAPADA SAPTAMEŚA

W
hile the Upapada Lagna represents the spouse, the 7H from the
Upapada Lagna represents what the spouse looks for in the
person she marries. Therefore, the 7H is involved in various
yogas concerning the Native. In this manner, various yogas “concerning
the native” can be read from the Upapada Lagna.
On this matter, Maharṣi Jaiminī states in ślokas 1.4.39-41 that (1)
Rāhu in the second from the 7th Lord from Upapada denote a grotesque
dentition of the native. (2) Ketu in the second from 7th Lord from Upapada
denote stammering. (3) Śani in the second from the seventh Lord from
Upapada gives an ugly appearance. In all the yogas, the characteristics of
the facial features and looks of the native have been mentioned, primarily
because the 2H of face and mouth from the 7 th Lord (from Upapada) is
involved.

Bṛhatparāśara 30.42-43.
O Brāhmaṇa! (1) When Rāhu occupies the 2nd from the Lord of
the 7th counted from Upapada, the native has protruding teeth.
(2) Ketu in such as place denote stammering, and (3) Śani in
such as place makes one look ugly. (4) Mixed results are
indicated if there are mixed Grahas.

From the Rāśi occupied by the 7th Lord from Upapada, the second
represents the facial features that attract or repeal the partner the spouse
desires to marry. The influence of Chāyāgrahas and Śani in such places
makes one ugly and causes repulsion. The influence of the individual
Grahas is as follows:
Table 23

# Graha Results
• Rāhu is an ugly appearance with large protruding teeth.
1 Rāhu • His influence on the 2H from the 7L denotes one with
protruding dentition, i.e., teeth protruding out of the mouth.
• Ketu is naturally hostile to the significator of speech, Budha.
• His influence on the 2H from the 7L denotes stammering,
2 Ketu stuttering or unclear speech.
• Unlike Rāhu, Ketu denotes small teeth and an inward-tilted
dentition.
• Śani is old and unsightly in appearance.
3 Śani • His influence on the 2H from the 7L denotes one with a
repulsive appearance.
Remaining • Nothing has been mentioned about the influence of other
4
Grahas Grahas.

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# Graha Results
• If we accept that the underlying principle holds good, the
native will have pleasant facial features when the 2H from the
7L is occupied by strong Saumyas, Candra, Budha, Guru or
Śukra.
• On the other hand, the influence of Sūrya and Maṅgala should
give a fierce appearance.

Can this principle be applied to other Bhāvas from the 7L? For
instance, can the 3H from the 7L indicate valour etc.? It is not entirely
clear from the dictums whether we can extend this to all the Bhāvas.
However, I think we can safely say that the image, appearance, nature and
characteristics the spouse has concerning the native can be seen from the
Bhāvas reckoned from the 7L from the Upapada.

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16.3.10
THE OTHER YOGAS

C
overed here are some special yogas, including ones that make one a
thief, one that gives spiritual knowledge and one that grants special
powers. A person becomes a thief when the 6th from Lagnapada has
Krūras devoid of Saumya influences. Rāhu’s influence to the 7th or 12th
from the Lagnapada through either conjunction or dṛṣṭi, the native is
conferred spiritual knowledge. Besides, when a Saumya, Budha, Guru or
Śukra is in the Lagnapada, they grant certain special powers according to
their nature.

16. 3.1 0 .1
A T HI EF

Bṛhatparāśara 30.37.
If the 6th from Lagnapada is occupied by a Krūra and is bereft
of yutidṛṣṭi from a Saumya, the native is a thief.

The 6th house in a Kuṇḍalī determines the ability of the person to

dominate over his enemies. If it happens in the 6th from the Lagna, the
native can dominate over enemies. However, whether the native is willing
to pick up fights, etc., should be seen from the 6th of Lagnapada.
Maharṣi Parāśara states, “if Krūras are there in 6th devoid of any
Śubha influences, the native becomes a thief”. This could be understood as
someone who can harm others for their own benefit. In the modern context,
thieves have taken various forms, from crooked politicians to shrewd
religious leaders.
The Kāraka for the thief is Maṅgala, the Bhāva is 8H, and the Rāśi
is the secretive Vṛścika Rāśi. If these factors are also involved, the native
is likely a thief or a crooked person capable of harming others for his own
benefit.

Bṛhatparāśara 30.41.
One certainly becomes a thief if the 2nd lord from Upapada is in
Dhanabhāva (from Janmalagna) and conjoined with a Krūra.

Another yoga of thievery is mentioned here. When the 2nd Lord

from Upapada is placed in the 2nd house from the Janmalagna, yutidṛṣṭi
with Krūras, the “native” becomes a thief. Thievery is associated with the
8H. The 7H from the Upapada denotes the native.
The 8th Lord from the 7H is the 2nd Lord from Upapada. When
this 8th Lord is afflicted by Krūra and occupies the 2H from the
Janmalagna, the native is involved in some criminal activities concerning
Dhana (wealth, 2H), indicating stealing.
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Can we say similar results can be read by considering the 7H from

the Upapada? Presumably yes. Like this, several other yogas are
mentioned in Bṛhatparāśara 30.42-43 and Jaiminīsūtra 1.4.39-41. This is
covered in the forthcoming section.

16. 3.1 0 .2
SP IR IT U AL KN OW L ED GE

Bṛhatparāśara 30.38.
When Rāhu occupies the 7th or the 12th from Lagnapada or
gives Dṛṣṭi to one of them, the native is endowed with spiritual
knowledge and is truly fortunate.

Rāhu is a Bhogi Graha (worldly planet), so why does Rāhu give

Spirituality? The key to understanding this is Ketu, associated with
renunciation, liberation and Mokṣa. When Rāhu occupies the 7th, Ketu is
in the Lagnapada, thus giving spiritual knowledge.
On the other hand, when Rāhu occupies the 12H and Ketu 6H,
similar results are felt due to a different reason. The Graha placed in the
12H indicates what we are ready to give up. Rāhu being the Graha of
materialism, when it occupies the 12th from the Lagnapada, the native
shuns materialism, thus becoming spiritual.
We can extend this principle and say that when Ketu occupies the
7H or 12H instead of Rāhu, the native is materially oriented. There could
be some exceptions that we should also take into consideration. There are
other spirituality and asceticism yogas in a Kuṇḍalī which should also be
judged in conjunction.

16. 3.1 0 .3
SP E CI AL P OW ER S

Here are some special abilities granted by Saumyas when

occupying (or aspecting) the Lagnapada. In this regard, we should also note
a few dictums from Maharṣi Parāśara in earlier ślokas. He states in
Bṛhatparāśara 29.30 that “When Budha occupies the Lagnapadāt Dhana,
the native Lords over the entire country. Śukra in such a place makes one
a poet or an eloquent speaker.” Similar yogas are formed when the said
Grahas occupy (or aspect) the Lagnapada, instead of 2nd from it.

Bṛhatparāśara 30.39.
(1) When Budha occupies the Lagnapada, the native Lords over
a whole country. (2) Conversely, Guru makes him a knower of all
things (a polymath). (3) Śukra, in this context, denotes a poet
and speaker.

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A strong Budha in the Lagnapada bestows sovereignty of a vast

stretch of land in the form of a governor, mayor etc. Budha is the
Pṛthvītattva Graha, a Kāraka for the 4H of land, attains Dikbala in the
Lagna, and is Kāraka for Karma and Success (10H). When Budha is strong
and occupies the Lagnapada, the native is blessed with authority and a
leading position. Budha in Svarāśi or Uccarāśi would certainly bestow this
yoga, provided there are other Rājayogas in the Kuṇḍalī.
A strong Guru in the Lagnapada makes the person a knower of
many things, a living encyclopaedia, or a polymath. Guru is the Devaguru
(preceptor of the Devatās) and is known for his knowledge and wisdom.
Guru in Svarāśi, Uccarāśi or Kumbha3 Rāśi, occupying or aspecting the
Lagnapada, certainly grants this yoga.
A strong Śukra in the Lagnapada makes the person a poet and an
eloquent speaker. Śukra is the most eloquent among the Grahas
(sarvaśāstra pravaktāram) and is known for his poetic abilities. Śukra’s
influence on the Lagnapada would certainly grant this yoga, particularly
so, when the 2H or 5H from the Lagna or Lagnāñśa also have similar yogas.
While the Grahas influencing the Lagna or the Navāñśa Lagna
(also their Trikoṇas or 2H) can also bestow such abilities; their influences
on the Lagnapada indicate that these abilities are highly visible to people.

3 Sri Varāhamihira states that Guru in Kumbha gives similar results as Guru in Karka.

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16.3.11
THE BHĀVA ĀRUṚHAS

A
ruṛhapada is an extensive topic, even though not much is found in
the mainstream Jyotiṣa texts. The principles stated by Maharṣi
Parāśara and Jaiminī are not the only principles. They are the core
principles upon which several other principles are based. The
Maharṣis likely gave us the foundational principles, and perhaps they
expect us to extend these principles to all other spheres of life, to the other
Āruṛhas. In Bṛhatparāśara and Jaiminīsūtra we find the principles of
mainly four Āruṛhas, viz., Lagnapada, Dhanapada, Dārāpada and
Upapada.
While these principles can be applied to other Bhāvas, some
specific dictums on the other Āruṛhas can be found in Nāḍī Texts such as
Bhṛgu Nāḍī and Devakeralam. Śrī CS Patel has done a yeoman’s job of
compiling these beautiful dictums concerning all the Āruṛha and presented
them in his monumental book “Āruṛha System of Prediction”. These
dictums are excerpted from this book and explained. This book is no
substitute for Śrī Patel’s book, and I highly recommend one to study Śrī
Patel’s book in conjunction. With humble obeisance to Śrī Patel, here forth
I continue!

16. 3.1 1.1

A3: TH E VI K RA MA P AD A

The Āruṛha of the Sahajabhāva is called the Vikramapada or

Bhrātṛpada. The Grahas, conjoining this Pada, influence various
Kārakatvas of the 3rd house, i.e., co-borns, firmness and determination,
enterprise, and bravery.
The results of the conjunction of Grahas with this Āruṛha is mostly
like the occupation of Grahas in the Sahajabhāva, with some uniqueness.
For instance, Maṅgala in the 3H is detrimental to the younger co-borns
unless he is weak. A similar yoga is also applicable to the Bhrātṛpada.
These yogas may not be found in many Kuṇḍalīs, but their impact is
significant when found.

BHṚGU NĀḌĪ
Bhṛgu Nāḍī associates the Bhrātṛpada with co-borns. The well-
being of the siblings should be seen from the Grahas conjoining the
Bhrātṛpada. Normally the Sahajabhāva governs the younger siblings,
while the Lābhabhāva governs the elder siblings. Can we say that the
Bhrātṛpada governs the younger siblings and the Lābhapada the elder
siblings? Perhaps yes!

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Krūras and Bhrātṛpada:

Krūras conjoining the Bhrātṛpada denote troubles to the co-
borns. When a weak Maṅgala associates with this pada, the
brothers are long-lived. On the other hand, a powerful Maṅgala
denotes the death of brothers.

Chāyāgrahas and Bhrātṛpada:

Rāhu with Bhrātṛpada indicates the absence of brothers but the
presence of many sisters. Ketu denotes the absence of happiness
from the father. There is either the early demise of the father or
separation from him. This also indicates either unhappiness
from brothers or their absence. This, however, gives at least one
long-lived sister.

Both Rāhu and Ketu in A3 are favourable for sisters and not for
brothers. Krūras afflicting the A3 indicate troubles to the co-born, but
Saumyas conjoining them indicate good.
One unique aspect of the yoga is the yuti of Ketu with A3, which
causes a lack of happiness from the father. That could be because the 3rd is
the 7th house from the 9th house, representing the father. So, indirectly A3
is related to Father’s māraka since the 7th from a Bhāva is its Māraka.
Notably, only Ketu’s conjunction is stated to cause the issue and no other
Krūras.

In this Kuṇḍalī, the A3 is in Vṛṣabha, and Ketu is conjunct with

both A3 and A9. The native lost his father before he was 20. The dictum
also states that there could be an absence of brothers (I believe younger) or
unhappiness regarding him, but there is a long-lived sister. The native
does not have a sister but a younger brother with health issues.

Śukra and Bhrātṛpada:

Śukra conjoining the Bhrātṛpada denotes that the native has
(at least) one long-lived younger brother.

Śukra is normally not considered favourable towards brothers, as

it represents the competition among the sperms to fertilize the ovum. From
the principles learned before, his disposition in 3H or 11H from the

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Lagnapada normally indicates the abortion of a younger or elder sibling,

respectively.

The early demise of co-borns:

If the Lord of Bhrātṛpada occupies a Kendra (from the
Udayalagna), the native’s co-born dies early.

This is not an easy dictum because the Kendras are the places of
strength.
In the Kuṇḍalī of Śrī Rajiv Gandhi, the Bhrātṛpada is in Mithuna
Rāśi. This Āruṛha represents his younger brother Śrī Sanjay Gandhi. The
pada is conjunct with Śani, indicating danger to his life. Furthermore, the
Lord of Bhrātṛpada, Budha, occupies a Kendra (from the Udayalagna),
which according to Maharṣi Bhṛgu, cause danger to the brother’s life. His
younger brother died in a plane crash at 34.

From the Lagna, the 3rd Lord Śukra occupies the Lagna, but in
Nīca Navāñśa, which also indicates the danger. From the Bhrātṛpada, the
2nd and 8th Bhāvas are occupied by the Chāyāgrahas, also indicating
“duṣṭamaraṇa” (bad death). Ketu in the 8H from the Bhrātṛpada point
toward the Plane Crash kind of disaster.

DEVAKERALAM

Dictum:
Guru conjoining Bhrātṛpada dṛṣṭied by Rāhu and Budha
denotes that the native is truthful and firm. He also incurs
difficulties with his siblings.

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When Guru conjoins the Bhrātṛpada, it is understood that the

brothers’ characteristics are that of Guru, i.e., truthfulness and firmness
(firm on the path of honesty). The dṛṣṭi of Rāhu on the Bhrātṛpada should
have indicated that the brother is cunning; however, this is not so because
of the influence of Guru. Suppose Guru has no yuti with the Bhrātṛpada,
but there is dṛṣṭi from Rāhu and Budha; this should indicate otherwise,
which is, streaks of cunningness should be visible.
Why the conjunction of Guru with A3 makes the native truthful
and firm? The 3rd house rules firmness and enterprise (Vikrama) and is
called the Bhāva of Guru Upadeśa (the preceptor’s advice). Guru’s presence
in the 3rd or his yuti is expected to be good for spiritual merit. Besides, dṛṣṭi
of Rāhu or Budha with the A3 should indicate firmness. The peculiar thing
about the two Grahas is that Budha owns the Naisargika 3rd, and Rāhu
attains his Ucca there. I believe the conjunction of Rāhu with A3 would
make the person worldly instead of spiritual.

ASCERTAINING THE LAGNA OF THE SIBLINGS

Devakeralam states, “The Spouse’s Lagna could be in Trikoṇa to
one’s Dārāpada Rāśi or in Trikoṇa to the 7th Lord’s Navāñśa Rāśi.” Can
this dictum be extended to other relations?

In my Kuṇḍalī, the A3 is Vṛṣabha. The 3rd lord is Śani. Applying

the principle, the Lagna of the younger sibling could be either Trikoṇa to
Vṛṣabha (A3) or the Meṣa (3rd Lord’s Navāñśa). The younger brother is born
in Tulā, which is none of the above.
I have observed that sometimes, the Lagna can in (1) the other Rāśi
owned by the A3 lord, (2) The Ucca Rāśi of the A3 lord, and (3) the Nīca

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Rāśi of the A3 lord. In this case, the A3 lord is Śukra, and therefore, the
Lagna could be the other Rāśi of Śukra, i.e., Tulā. This is true.
Besides, the 7th from the 3rd Lord’s Navāñśa should also be checked.
In this case, the 3rd Lord Śani is in Meṣa, and the 7th is Tulā.

In the case of Śrī Rajiv Gandhi, the A3 is in Mithuna; so the

younger brother could be born in Trikoṇa to Mithuna or Kanyā/Mīna
(Ucca/Nīca). The 3rd lord is Śukra, who is in Kanyā Navāñśa. The brother’s
Lagna could be Trikoṇa to Kanyā, or Mīna (7th). The brother was born in
Makara Rāśi.

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To verify whether the rule works, take the case of Śrī Sanjay
Gandhi, Rajiv Gandhi’s younger brother. The elder brother should be seen
from A11. The A11 is in Makara. The elder brother is not born in a Trikoṇa,
Ucca/Nīca Rāśi of Makara or its Lord. 11th Lord is Maṅgala/Ketu. Maṅgala
is in Vṛṣabha, and Ketu is in Dhanu Navāñśa.
The brother is born in Siṅha, Trikoṇa to the Navāñśa Ketu.
Regarding the Āruṛha, if we consider Ketu as the 11th lord, A11 would fall
in Siṅha, which is what we need. Therefore, it appears that the rules work
if we are careful in applying them. I have applied this rule in many
Kuṇḍalīs and found this to be working. This is a good way to test doubtful
Lagnas.

16. 3.1 1. 2
A4: TH E MĀ T Ṛ PA D A

The Sukhabhāva or the Mātṛbhāva relates to mother and comforts,

luxuries, happiness, vehicles, home, landed property, and kinsmen
(Bandhu). Therefore, the Mātṛpada, also called Sukhapada or
Vāhanapada, should be judged for happiness from the mother, her well-
being, the objects of comfort, and vehicles. Let us review the principles laid
down in the Nāḍī Granthas.

BHṚGU NĀḌĪ

Dictum:
When Śukra conjoins the Mātṛpada, the native’s maternal
family is prosperous. On the other hand, the native does not
have any paternal family.

The absence of paternal family is indicated by Śukra, an enemy of

Kāraka Sūrya. Besides, the 4th is the 8th (danger) from the 9th (father),
indicating danger to the father’s family. Although not stated here, if
instead of Śukra, Guru conjoins the Mātṛpada, the native’s paternal family
is prosperous.
Another way to look at it is to judge the influence of Maternal vs
Paternal family on the native. When Śukra conjoins or dṛṣṭies this Āruṛha,
the maternal family has predominant influence, whereas Guru’s yutidṛṣṭi
indicate the influence of the paternal family.
How to interpret the absence of any paternal family? Does this
mean that there is no paternal family, or does it mean that the father’s side
has little influence on the native, and therefore, their presence is obscured?
Let us examine this in this Kuṇḍalī.

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In this Kuṇḍalī of a Puruṣajātaka, the A4 is in Mithuna and

conjoined with Śukra, the Lagneśa. Three generations before, both the
mother’s and father’s families were very wealthy and influential. But the
native’s father was given away for adoption due to financial difficulties, so
the mother’s side was relatively prosperous.
Besides, it is not only about the prosperity of the mother’s side but
also the influence of the paternal vs maternal relatives on the native. The
maternal relatives have a visible influence on the native because of the
powerful presence of Śukra with the A4.
Why is A4 so important for the influence of the mother’s vs father’s
side? That is because the 4th is also the environment at home. The Grahas
influencing the A4 indicate who has more influence or dominance at home.
It could also mean influence at the place of birth since the 4th is also the
Bhāva representing place, land, village or town.

In the Kuṇḍalī of Śrī Rajiv Gandhi, the A4 is with Rāhu and is

aspected by none. The A4 Lord is with both Śukra and Guru. We would
expect the influence of Śukra in this case because his mother’s side was
highly prosperous and influential. In such a situation, how do we decipher
the results?
The Śāstras are silent about that, but I think we should decide
based on the Deva-Asura classification of the Grahas. The Asura Grahas
would favour Śukra and the Deva Grahas, Guru. Since Rāhu is with A4,
Śukra is favoured, indicating that the mother’s side should be influential.

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In the case of Śmt Indira Gandhi, the father’s side was

influential. In her Kuṇḍalī, the A4 is in Kumbha, which has dṛṣṭi from Śani
and no one else. Śani would favour Śukra over Guru, but it is not the case.
Her mother’s side was not more influential than her father’s side. Why is
it that the influence of the father’s side not visible? It could be because of
the Parivartana between Śukra and Guru.
We cannot decide such things merely based on one or two Kuṇḍalīs,
and I believe the seekers would continue to test this in numerous Kuṇḍalīs.

Dictum:
When Candra occupies the Mātṛpada, the native’s mother dies
early.

The reason behind this dictum is unclear because Candra being the
Kāraka for mother, should indicate favourable results regarding the
mother. But instead, it is damaging it. Closer scrutiny, however, reveals
the meaning. This is due to the Kārako Bhāva Nāśāya principle. From a
timing standpoint, the danger to the mother’s life is indicated when Śani
transits the 8th from the 4th (11th from the Lagna). Such a transit can also
cause the death of the mother.

In the Kuṇḍalī of Śrī Salvador Dali (11 May 1904 at 08:45 GMT,
Figueras, Spain, 42n16, 2e58, Rodden rating AA), A4 is not conjunct
Candra, but Śani. When A4 is conjunct Śani, the mother could also be lost
early. He lost his mother at 16. Even in the case of Śrī Rajiv Gandhi, A4 is
with Rāhu, and he lost her in a bomb blast (Rāhu).

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Dictum:
When Mātṛpada conjoins with Guru, the native’s mother is
virtuous and pious.

Whichever Āruṛha is conjoined by Guru, the relations indicated by

that Āruṛha are virtuous. What is the impact on mother’s nature when a
Krūra conjoins the Mātṛpada? The nature of the mother should be
determined by the Grahas conjoining the Mātṛpada; Śubha and dignified
Graha indicate Śubha and dignified nature and vice-versa.

In the Kuṇḍalī of Śrī Rajiv Gandhi, the Mātṛpada is in Karka

Rāśi conjunct with Rāhu. Rāhu indicates diplomacy and political power.
There is no dṛṣṭi of either Guru or Śukra on the Mātṛpada. So, which family
should have a stronger influence on the native? We notice that Mātṛpada
Lord Candra is conjunct with both Śukra and Guru, but Śukra is closer to
Candra, indicating the dominating influence of the mother’s family.

KEY OBSERVATIONS
Following are the key observations concerning the Mātṛpada (A4),
based on the principles enunciated by the Nāḍī texts.
Table 24
# Observation Details
• Generally, Kāraka Bhāva Nāśāya applies to the various
Āruṛha pada. For instance, Devakeralam states that
Kāraka Bhāva Candra in the Mātṛpada can indicate the Mother’s early
1 death.
Nāśāya
• Maṅgala is the Kāraka for Mātṛpada, and its yutidṛṣṭi by
Guru denotes the wellbeing and long life of the mother.
• Naisargika Kāraka’s conjunct with Mātṛpada indicates
good fortune for the concerned relatives. For instance,
when Śukra, the Kāraka for Aunt’s and Mother’s family,
Yuti with is associated with the Mātṛpada, the mother hails from a
2 prosperous family.
Mātṛpada
• Śukra with Mātṛpada indicates good fortune for maternal
aunts, and Budha so placed indicates good fortune for
maternal uncles.

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# Observation Details
• Since the fourth is eighth from the ninth house, i.e.,
inheritance from the paternal lineage, the blessings of
Absence of the paternal lineage may be missing.
3 Paternal • This particularly occurs when Śukra occupies the
blessings Mātṛpada, as Śukra causes Nīca to Sūrya, the Kāraka for
paternal lineage. Śukra, the cause of Ucca to Candra, the
Kāraka for maternal lineage, favours that.
• 4th house also rules the home of the native.
• When the Āruṛha of the 4th house is associated with the
Influence of
Guru, the paternal family has a dominating influence on
4 paternal vs
the native’s grooming and childhood.
maternal family
• With Śukra conjoins the Mātṛpada, the maternal family
significantly influences the native.

The A4 is related to the mother’s Lagna. In the case of Śrī Rajiv

Gandhi, the A4 is in Karka, and Śmt Indira Gandhi was born in Karka
Lagna. In Rajiv Gandhi’s Kuṇḍalī, A4 is with Rāhu, and Indira Gandhi was
born with Śani (like Rāhu) in the Lagna.

In the following Kuṇḍalī of Śrī Rahul Gandhi (19 June 1970 at

14:2, New-Delhi, India, 28n36, 77e12, IST h5e30, Rodden rating AA), A4 is
in Meṣa with Nīca Sūrya. The Lagna of the mother could be Meṣa/Siṅha/
Dhanu or Karka/Makara.

This is the Kuṇḍalī of his mother Śmt Sonia Gandhi (9 December

1946 at 21:30, Lusiana, Italy, 45n47, 11e34, MET h1e, Rodden rating AA).
She was born in Karka Rāśi, as indicated in Śrī Rāhul’s Kuṇḍalī. Besides,
the Lagna has Śani, as also indicated in Śrī Rāhul’s Kuṇḍalī.

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16. 3.1 1. 3
A5: THE MAN T RA P AD A

The Mantrabhāva denote what prevails in the mind of the person.

Mantra is also the Bhāva for devotion (Bhakti), likes and dislikes, frame of
mind (steady, balanced, or imbalanced) and progeny. Grahas conjoining or
aspecting this Āruṛha impact the said Kārakatvas of the Mantrabhāva.
The Bhāva occupied by the Mantrabhāva can indicate the path of worship
of the individual.

The Bhāvas are associated with several Devī Devatās, such as 1-

Viṣṇu, 2- Sarasvatī, 3- Kamadeva, 4- Viṣṇu, Satyanarayana, 5-
Śiva, 6- Skanda, 7- Śiva, 8- Gaṇeśa, 9- Viṣṇu, 10- Durgā/Viṣṇu, 11-
Hara/Rudra/Śiva, 12- Viśvedeva/Kṛṣṇa/Viṣṇu/Śiva/Kali. Guru is
the Kāraka for Mantrabhāva, and thus also that of
Mantrapada.

When the Mantrapada is in yutidṛṣṭi of Guru, the native is blessed

with a powerful Mantra, i.e., through Gurudīkṣā. One gets Gurudīkṣā
when Guru casts his Rāśidṛṣṭi on the Mantrapada during his Gocara.
My Mantrapada is in Dhanu Rāśi in the Lagna, owned by Guru. It
was when Guru was transiting Mīna and aspecting the Mantrapada
through Rāśidṛṣṭi that I was given a Mantra Diksha into a powerful
spiritual Paramparā. The spiritual paramparā belongs to Śrī Viṣṇu, as
indicated by the presence of A5 in the Lagna (Bhṛgu Nāḍī).

Bhṛgu Nāḍī:
When Mantrapada falls in the Lagna, the native is a devotee of
Bhagavān Viṣṇu.

The Lagna Bhāva relates to Bhagavān Viṣṇu. It is widely known

that when Lagneśa occupies the Dharmabhāva, the Bhāva of temples, the
native is a worshipper of Bhagavān Viṣṇu (Maharṣi Parāśara).
That is because the Lagneśa represents the Śrī Viṣṇu Avatāra
(even though it is the place of Brahmā), and its placement in the 9th
(worship/devotion) indicates a devotion to Śrī Viṣṇu. Similarly, the
presence of the Mantrapada in the Lagna Bhāva indicates a worshipper of
Bhagavān Viṣṇu.

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In this Kuṇḍalī, the A5 is in the Lagna, and the native (although a

devotee of Bhagavān Śiva due to Sūrya in the 9H conjunct 5L) is initiated
into a powerful Spiritual Paramparā of Bhagavān Viṣṇu.

Bhṛgu Nāḍī:
When Candra conjoins Putrapada, the Putrapada Lord occupies
a Budha’s Rāśi, and a Krūra is in the 7th house from the Lagna,
there is an obstruction to childbirth. After taking remedial
measures, the native gets a virtuous son.

Budha is not favourable for childbirth and, along with Śani and
Mandi, indicates adoption. When Candra conjoins Putrapada, it enlivens
this pada and makes it effective in pregnancy matters. When such a
Putrapada Lord is in Budha’s Rāśi, some blockage in the progeny is
indicated. In this yoga, the role of the Krūra in the 7H from the Lagna
indicates that the mating is not successful.
Krūras in the 7th or 12th house is not conducive to having children
because this is not conducive to having sex. Without sex, there are no
children. Krūras in Trikoṇas to 12th, i.e., 4th and 8th, also have similar
effects. The couple’s relationship must be harmonious to have good
children and their future.
The Putrapada is an important determinant of childbirth and
happiness from them.

In this Kuṇḍalī, A5 is in Kumbha (Krūra), and the lord Śani/Rāhu

is in Siṅha Rāśi (Barren). Ketu in A5 is worsening the situation. Even
though the 5th lord Śukra is well placed a Śubharāśi, Dhanu, and Guru is
Ucca, having children is a problem. This is seen from the affliction to A5

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and the presence of its lord in a Barren Rāśi. There are other contributing
factors as well. For instance, the 5L Śukra is in Meṣa Navāñśa, conjunct
with Budha. The influence of Budha/Śani and Barren Rāśis are not
conducive to childbirth.
The Barren Rāśis are Sthirarāśis, except Kumbha. Kanyā is also
added to it; it is the Nīcakṣetra of Śukra (sex), indicating an absence of
desire for sex. No sex, no children! The classification of Rāśis into Barren
or otherwise is as follows:
Barren and Fruitful Rāśis: The Rāśis are classified as Fruitful,
Semi-fruitful and Barren. (1) Meṣa= Semi-fruitful, (2) Vṛṣabha= Barren,
(3) Mithuna= Semi-fruitful, (4) Karka= Fruitful, (5) Siṅha= Barren, (6)
Kanyā= Barren, (7) Tulā= Fruitful, (8) Vṛścika= Barren, (9) Dhanu =
Semi-fruitful, (10) Makara= Semi-fruitful, (11) Kumbha= Semi-fruitful,
(12) Mīna= Fruitful.

Bhṛgu Nāḍī:
When Budha occupies the Putrapada, Śani dṛṣṭies the 5th and
Putrakāraka Guru is dṛṣṭied by Maṅgala; there is a stillborn
child. Remedy: The remedy is the donation of an idol of
Shinsumaram and Lord Mukunda Mādhava (a form of Lord Śrī
Kṛṣṇa).

Budha and Śani are detrimental to progeny as they are eunuch

Grahas, related to adoption. Śani’s yutidṛṣṭi of 5th is detrimental as Śani
causes Nīcatva to the Putrakāraka Guru.
The influence of Agnitattva Grahas, Maṅgala, Sūrya and Ketu on
the 5H is not considered favourable, as strong Agni destroys the foetus and
causes miscarriage. On the other hand, the influence of Jalatattva or
Pṛthvītattva Grahas on the 5H is considered favourable. Particularly, the
Jalatattva Grahas are known as nourishing.
Shinsumaram is an idol of a lizard prepared from tamarind tree
wood, wrapped in golden leaves and studded with jewels. This is, however,
practised in specific communities. I believe Sāttvika remedies such as
worshipping a Devatā are better, such as lord Mukunda, as mentioned.

Bhṛgu Nāḍī:
Budha in Putrapada in Meṣa Navāñśa and conjunct with Ketu
cause obstacles in begetting a child. The same can be predicted
when Lagna in Mīna Rāśi, Vṛścika Añśa with the dṛṣṭi of Śani,
and Guru in the 12th. Remedy: Remedy is a donation of a
Bhacakra.

This is a very specific principle and may be rare to find in a

Kuṇḍalī. Still, one can note the following principles individually, viz., (1)
Budha in Meṣa Navāñśa, (2) Budha-Ketu conjunction in Putrapada, or 5H,

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(3) Mīna Lagna, Vṛścika Navāñśa, dṛṣṭied by Śani, and (4) Guru in the 12H
of loss.

Bhṛgu Nāḍī:
When the Putrakāraka Guru conjoins a eunuch Graha, Budha
or Śani, and occupies the Putrapada, the native suffers due to
the early loss of a child due to association with a wicked woman.
After the remedy is done, the native gets a virtuous son in his 5th
Daśā. Remedy: Bathing in Rāmeśvaram and nāga Śānti.

When the Putrakāraka Guru and the Putrapada are subject to

Budha/Śani yuti, there is either denial of children or their early loss can be
predicted. But why must it be due to association with a wicked woman? It
is unclear. Perhaps it is due to the influence of Budha and Śani. Budha is
not known for a committed relationship because he is the cause of Śukra’s
fall. Śani is also known for the relationship with prostitutes, mainly when
he is in Śukra’s Añśa, or Śukra is in Śani’s Añśa.
The 5th Daśā is called Pratyak Daśā, which is otherwise
troublesome. The influence of the eunuch Grahas on the 5H, or in
conjunction with the 5L or Kāraka Guru, indicates obstacles in childbirth.
The question is, why must the child be born in the 5 th Daśā? The author
drew a parallel between the 5th lord and 5th Daśā, although this is normally
not the case. Could the 9 Daśās be mapped to 12 Bhāvas?

Bhṛgu Nāḍī:
Putrapada with Ketu, Rāhu in the 5th from Lagna, and the 5th
Lord with Candra indicate obstacles in begetting a child.

Ketu with Putrapada is not favourable for childbirth. Rāhu in the

5H from Lagna can indicate obstacles due to Sarpaśāpā (curses of the
serpents). This is indicated in one of the cases mentioned above, where the
Putrapada in Kumbha is conjunct with Ketu, and the lord Śani is in a
Barren Rāśi. The native didn’t have a child even after many years of
marriage. Adoption is indicated when Budha and Śani influence (also
Māndi) is seen on the 5th or other factors of the 5th house.

Bhṛgu Nāḍī:
Putrakāraka Guru owning the Putrapada and occupying a
Bandhyā (Barren) Navāñśa and Śani in the 12th from Lagna
indicate obstacles in begetting a child.

When both Putrakāraka Guru as well as the Putrapada Lord

occupies a Barren4 Rāśi/Añśa, there are difficulties in childbirth. Besides,

4Barren and Fruitful Rāśis: The Rāśis are classified as Fruitful, Semi-fruitful and
Barren. (1) Meṣa= Semi-fruitful, (2) Vṛṣabha= Barren, (3) Mithuna= Semi-fruitful, (4)
Karka= Fruitful, (5) Siṅha= Barren, (6) Kanyā= Barren, (7) Tulā= Fruitful, (8) Vṛścika=

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Śani in the 12H is not conducive to childbirth as he is in the 8H from the

Sutabhāva (5H). Śani in the 8H from any Bhāva cause diseases or denial
to the Bhāva.

Bhṛgu Nāḍī:
Putrapada in Kendra/Koṇa from Udayalagna, having Rāhu
therein, and Guru or the Putreśa in Vṛṣabha and Nīca Navāñśa
indicate obstacles in begetting children. Remedy: Remedies are
bathing in Rāmeśvaram thrice and doing nāga Śānti, donating
a cow on a Somavāra and an idol of Lord Bālakṛṣṇa (Gopāla) or
doing Lord Subrahmaṇya Vrata.

Normally Putrapada, well placed in a Kendrakoṇa from the

Udayalagna, should promise children. But the problem occurs when Rāhu
is with the Putrapada. Besides, the Putrakāraka or Putreśa (5L) is in
Vṛṣabha (a Barren Rāśi) or its Nīca Navāñśa. I believe the same can be
said for other Barren Rāśis, Siṅha, Kanyā and Vṛścika.
In general, when a Kāraka/Bhaveśa of a matter is in Nīca Navāñśa,
the matter could be denied in the person’s life. Some remedies are possible
if few factors are favourable, and few are not. Also, if the Grahas involved
are in Cara Rāśi, remedies are possible, but if they are in Sthirarāśi,
remedies may not work.

Devakeralam:
When Śukra owns the Putrapada and occupies an Arthatrikoṇa
(2, 6, 10), the native has obstacles in begetting children.

Mīna Rāśi is the Uccarāśi of Śukra and is also the Naisargika

Vyāyabhāva. This yoga indicates less sperm count or inadequate potency
of the sperms to procreate. The Artha Trikoṇa is not considered favourable
for childbirth because it is the Trikoṇa to the 12th (loss) from the 5th house
(children).

Devakeralam:
Śani aspecting the Putrapada causes obstacles in begetting a
child. Remedy: Bathing in Rameswaram thrice and do nāga
Śānti.

Śani causes a delay in begetting children because he causes Guru’s

fall. Therefore, when Śani dṛṣṭies A5, there could be delays/obstacles, and
some remedies are required. Bathing in Rāmeśvaram is a good remedy for
most Śani-related problems because of the powerful vibrations of Sūrya.
The general principle of Śani’s dṛṣṭi is that it causes delay. When
Śani dṛṣṭies a Āruṛha, there is a delay in realizing the effects of the Āruṛha.

Barren, (9) Dhanu = Semi-fruitful, (10) Makara= Semi-fruitful, (11) Kumbha= Semi-fruitful,
(12) Mīna= Fruitful.

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Therefore, when Śani dṛṣṭies the A7, there could be a delay in getting a
wife, and so on. Remedies such as bathing in Rāmeśvaram can alleviate
the troubles.

Devakeralam:
Rāhu in the 5th from the Lagna and Śani in the 8th from
Putrapada, the son has a wandering disposition, and the
daughter is in grief.

When Rāhu is in the 5th from the Lagna, the birth of children could
be delayed. Besides, when Śani is in the 8th house and dṛṣṭies the 5th by his
10th dṛṣṭi, the delay is further accentuated. Due to the combined influence
of Rāhu and Śani, the child (if born) can leave the worldly life and embrace
Sanyasa. It is also likely that the child is not settled in life due to the
combined influence of Rāhu and Śani.
In a Kuṇḍalī, when Śani is in the 4th from Rāhu, the portion of life
represented by Rāhu’s Rāśi (Bhāva) is terribly affected. This is because
that Rāśi has an uncertainty of Rāhu and delay of Śani. The combined
influences of both indicate dejection, melancholy, and lack of interest (in
the affairs of that Bhāva).

16. 3.1 1. 4
A6: TH E Ś AT R U PA D A

The Śatrubhāva is associated with Śatru (enemies) and Roga

(diseases), and Vraṇa (injuries). The Kāraka for Śatru and Vraṇa is
Maṅgala, while that of Roga is Śani. Grahas associated with the Śatrupada
denote various diseases or conflicts that the native experiences. 6th is also
the house of maternal uncles (mātula, or mother’s brother), and Śatrupada
also shows experiences concerning one’s maternal uncles.
Devakeralam states that when Śani and Guru conjoin the
Śatrupada, the native’s maternal uncle’s death is in a spiritual place. If
Candra is in the first half of Navāñśa, the death happens in a hermitage,
or, if 2nd half of Navāñśa, then the uncle attains Brahma Loka. Can we
say that when Śani and Guru conjoin Pitṛpada, the same is indicated for
the father? Maybe so!
The Śatrupada must be judged for health hazards (TB, Leprosy
etc.) and enemies. The Śatrupada shapes the characteristics of the
enemies. The knowledge of Śatrupada also enables us to take appropriate
measures to protect ourselves from enemies or defeat the enemies.

Devakeralam:
When Sūrya conjoins the Śatrupada, simultaneously aspecting
Candra and Śani occupy a Trikoṇa from Sūrya, the native
suffers due to consumption (tuberculosis).

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When Śani is in Trikoṇa to the Sūrya and Candra, and there is the
involvement of the 6th house (or its Āruṛha), the native may suffer from
long-drawn diseases such as consumption. What is mentioned here about
Śatrupada also applies to the 6th house.
The consumption occurs due to negative Past Life Karma of either
torturing a Brāhmaṇa (Guru/Bṛhaspati) or cohabiting (Śukra) during
eclipses (Sūrya/Candra afflicted by Rāhu/Ketu = fall of Dharma).
Praśnamārga states that chanting the Sahasranāma (Śrī Viṣṇu),
Rudrasūkta, Indrāgni, and Sūktas accompanied by Havana; and donating
clothes can help overcome this. They are mainly propitiation of Śukra and
Maṅgala.

Devakeralam:
When Candra conjoins the Śatrupada dṛṣṭied by Maṅgala, the
native’s father’s lineage prospers while that of Mother’s is
impeded.

6th is the 10th (Kendra) from the 9th(father) and 3rd (Dusthāna) from
the 4th (mother). Therefore, it is a favourable place for the father, not the
mother. Therefore, when Candra joins A6, subject to Maṅgala dṛṣṭi, the
father’s lineage prospers. It is like the Candra-Maṅgala yoga in the 10th
(from the father). But for the mother, it is as if the Kāraka is conjunct a
Krūra in a Dusthāna (from the Bhāva). This prospers the father’s lineage
but declines the mother’s.
The Naisargika 6th is Kanyā, not a favourable Rāśi for Candra or
Maṅgala. From the mother’s Naisargika Lagna (Karka), the Lagneśa is in
the 3rd in a Śatru Rāśi and a Krūra (fighting with the Rāśipati Budha).

Devakeralam:
The native is troubled by diseases when the Śatrupada is dṛṣṭied
by the Lagneśa or Śani, and the 10th Lord is strongly placed.

It is unclear why must the 10th lord be strongly placed for suffering
from diseases. Lagneśa with Śatrupada makes sense because Lagneśa in
the 6th conjunct with a Krūra causes serious diseases. The same should be
the case when the Lagneśa is with A6 and afflicted. Involvement of Śani
makes it chronic and uncurable (or difficult to cure).
This is the Kuṇḍalī of Daniel M. Buechlein (20 April 1938 at 11:00,
CST h6w, Jasper, Indiana, 38n23, 86w56). He was an American prelate of
the Roman Catholic Church and Benedictine monk who served as the third
Bishop of Memphis from 1987 until he was appointed the fifth Archbishop
of Indianapolis on 14 July 1992. Pope Benedict XVI accepted his early
resignation because of health problems on 21 September 2011. He had
Cancer (Hodgkin’s disease).

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In this Kuṇḍalī, the A6 is in Meṣa, conjunct with Vakrī Budha and

Śukra. The Lagna is Karka and Lagneśa is in Dhanu Rāśi, Siṅha Navāñśa,
conjunct Rāhu in the Navāñśa. Karka Rāśi has a propensity for Cancer
disease if there is affliction and involvement of Dusthāna. The 6 th lord is
Guru, in Kumbha, in the 6th, indicating a series of health disorders.
There is a Parivartana between Maṅgala and Śukra, conjoining A6
and A8, involved in serious health disorders and immune issues (Śukra).
In Cancer, Śani and Śukra are involved. Śani indicates uncurable disease,
and Śukra indicates a lack of bodily protection (immunity issues).
In the Kuṇḍalī, Śukra is with A6 and is hemmed between Śani and
Maṅgala. This, in conjunction with Lagneśa Candra in 6th in yuti with
Rāhu in the Navāñśa, indicated the cancer disease.

Devakeralam:
When Śani and Guru conjoin the Śatrupada, the native’s
maternal uncle dies in a hermitage, provided Candra is in the
first half of Navāñśa. On the other hand, when Candra occupies
the 2nd half of Navāñśa, the maternal uncle attains Brahma
Loka.

The 6H is associated with maternal uncles and aunts. Śani and

Guru yoga is a Brahma yoga, denoting the dawn of great knowledge,
particularly when they are strong. When the Brahma yoga conjoins the A6,
one of the maternal uncles (or aunt) can have the blessings of this yoga and
either dies in a hermitage or attain Brahma Loka.

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The afterlife of the maternal uncles (and aunts) should be judged

from the Grahas joining the A6. Normally, death is seen from the 3 rd of
Āruṛhalagna. Applying that principle, the 3rd from A6 should be seen for
the death of maternal uncles/aunts. But the end state is seen from the
Grahas influencing the A6. Could we say that when the AL is jointly dṛṣṭied
by Guru and Śani, the native (instead of maternal uncles/aunts) attain
Sadgati (spiritual destination)?

In this Kuṇḍalī, the maternal uncle died a painful death after

several years of intense suffering. The 3 rd from A6 has the Candra-Rāhu
yoga, dṛṣṭied by Śukra. The joint influence (yutidṛṣṭi) or Candra-Śukra, or
Candra-Maṅgala causes Rudra yoga, indicating intense suffering.
However, his end state would have been enlightening because he was a
great devotee. The A6 is dṛṣṭied by Śani. The A6 lord is Budha, who is
dṛṣṭied by Guru.
The 3rd from A9 should denote the death of the father. It is in Karka
Rāśi (cancer disease) with Śukra aspected by Candra and Rāhu, causing
Rudra yoga. Karka = Lungs. The father died because of Lungs Cancer. The
A9 has Ketu (Mokṣa) and the lord Śukra is in Karka Rāśi (Jala =
Brāhmaṇa = mother). The father was a great devotee of the divine mother,
and he reached her abode after his death.

16. 3.1 1.5

A7: TH E D ĀR Ā PA D A

The Dārābhāva is the Bhāva for a relationship, business

partnership, trade, and commerce, as well as finances. Therefore,
Dārāpada strongly affects the physical compatibility of marriage and
finances. Both Maharṣi Parāśara and Maharṣi Jaimini state that
Dārāpada in a Kendra from the Lagnapada indicate good finances. Let us
review the indications of Dārāpada from Bhṛgu Nāḍī and Devakeralam.
We notice that, according to these significant Nāḍī texts, the
Dārāpada have a significant bearing on the number of marriages and
begetting children. According to the Nāḍī texts, the fate of one’s spouse is
also determined by the Dārāpada, which we saw before, is governed by

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Upapada. For instance, Bhṛgu Nāḍī states that when the Dārāpada lord is
Nīca, and the Dārāpada is dṛṣṭied by Śani, the native loses his wife or
becomes an ascetic, an indication, which we also study from the 2nd from
the Upapada.

Bhṛgu Nāḍī:
When the Dārāpada is dṛṣṭied by Śani and Śukra occupying the
5th house from Lagna and conjunct Sūrya; children are born to
the native from his 2nd wife. The first wife does not beget a
child.

When Śukra and Sūrya join in the 5th house, and Śani is in A7, the
first wife does not beget a child, but the 2nd one begets children. The A7 is
associated with the number of wives one may have. This indicates one’s
sexuality.

This is the Kuṇḍalī of Śrī Robert Altmen (20 February 1925 at

00:01, CST h6w, Kansas City, Missouri, 39n06, 94w35, Rodden rating AA).
He is an American film producer. With a satirical eye for the American way
of life and a stylistic naturalism, he delivered unique films, more than 30
movies by 1987.
He had a history of minor features and TV work behind him when
M.A.S.H. established his reputation. Notorious as a womanizer during his
first two marriages, his third marriage was to former actress Kathryn Reed
in 1962: five kids.
The A7 is with AL, conjoined Śukra, Budha and Ketu. The
conjunction of Śukra in a Śani’s Rāśi indicates his womanising qualities.
Śani in Śukra’s Rāśi or Śukra in Śani’s/Maṅgala’s Rāśi/Añśa indicate

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heightened passion. Śukra is in Karka Navāñśa, indicating an emotional

and seductive mind. There is a Parivartana between Śukra and Śani and
paraspara dṛṣṭi between Śani and Maṅgala, indicating his passion.

Bhṛgu Nāḍī:
When the Dārāpada is dṛṣṭied by Maṅgala, the native marries
two wives.

Maṅgala ignites passion, and his dṛṣṭi on A7 indicates more than

one wife. The following is the Kuṇḍalī of Śrī John Derek (12 August 1926
at 13:20 PST h8w, Hollywood, California, 34n06, 118w20).

He is an American actor drafted for the military after his debut

picture, “Since You Went Away,” 1944. He signed a post-war contract with
Columbia and was named the “most popular find” of 1949. His films include
“All the King’s Men” and “Rogues of Sherwood Forest.” He married four
times.
The A7 is with emotional Candra, and the lord Budha is in Karka,
having a Parivartana with Candra. Budha is with amorous Śukra and
aspected by Maṅgala from Meṣa Rāśi, indicating multiple marriages.

Bhṛgu Nāḍī:
When the Dārāpada Lord is Nīca, and the Dārāpada is dṛṣṭied
by Śani, the native becomes an ascetic, or the wife dies.

When the A7 lord is weak/afflicted, and A7 is subject to dṛṣṭi from

Śani, the Sanyasa Kāraka, the person renunciates the path of enjoyment
(Bhoga) and takes to Ascetic Path.

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This is the Kuṇḍalī of Gurudev Muktananda Baba (16 May 1908

at 05:11 IST, Mangalore, India, 12n52, 74e53). He was an Indian mystic
and guru in the traditional style who personally had to struggle to overcome
a sensual nature on his ascetic path.
He was the author of many books, including an autobiography, and
conducted seminars in which he claimed to raise the kundalini of the
applicant. In addition, he was the founder of an active ashram in
California.

In the Kuṇḍalī, A7 is in Śani’s Rāśi (Sanyasa), and the Lord Śani

is in Mīna (Maharṣi’s Rāśi). Śani is in Vṛścika Navāñśa (yogic path) with
Guru (purity). He subdued his passion and embraced the yogic path.

Bhṛgu Nāḍī:
When the Dārāpada is dṛṣṭied by Śani, the 7th Lord afflicted,
and the Kāraka Śukra conjoins Sūrya, the native is short of
happiness from his wife.

This is a generic principle of prediction, explaining that no

indication in a Kuṇḍalī must be judged in isolation. To judge a Bhāva, one
must study the Bhāva from the Lagna, Candralagna and Kāraka. After
that, the Āruṛha of the Bhāva must also be judged.
The Āruṛhas flourish when Saumya, Candra, Śukra, Guru, and
Budha influence. Sūrya is also favourable to the Āruṛhas as he makes them
shine. The yutidṛṣṭi of Krūras, Śani, Maṅgala, Rāhu and Ketu indicates
troubles. The influence of Śani and Rāhu is exceedingly troublesome as
Candra is the key governor of the Āruṛhas, and Śani/Rāhu is opposed to
Candra.

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Śani’s yutidṛṣṭi on an Āruṛha indicate health/financial suffering to

people governed by the Āruṛha.
In this yoga, if the Āruṛha of the 7th has Śani yutidṛṣṭi and the 7th
lord and Kāraka Śukra are also afflicted, the happiness from the spouse is
short-lived.

Bhṛgu Nāḍī:
When the Dārāpada is conjoined with Guru, the native has
acquaintances with Brāhmaṇas; he likes to have pleasure talks
at the time of copulation and is fond of perfumes, flowers and
saffron. He also tends to have extramarital affairs.

Besides spouse, A7 also indicate several other things. The 7th house
is the door; therefore, it shows the influences that enter and exit our life.
It indicates our interaction with the outside world. That can happen
through interaction with business associates, spouses or even strangers.
The nature of people one interacts with or likes to interact with
should be seen from the Graha influencing A7. If Guru joins A7, the native
likes to be in the assembly of scholars or professors (or priests).
How the native is during the intimate time of having sex is also
seen from A7. If Śukra influences A7, the person is highly romantic. Guru
also makes one romantic and fond of perfumes, flowers, saffron etc.,
denoted by Śukra, as he is the cause of Śukra’s Ucca, and therefore, he
supports Śukra’s indications. Involvement of Jalatattva, Mīna Rāśi,
Śukra/Candra etc. indicates a romantic, intimate relationship. Maṅgala
indicates aggression, Śani/Ketu indicates dryness, and Rāhu indicates
greed (many partners simultaneously).
Guru is an expansive Graha; therefore, when he is with A7, the
native can have extramarital affairs. There should also be other yogas in
the Kuṇḍalī to support this.

In the Kuṇḍalī of Śrī Bill Clinton, A7 is in a Śukra’s Rāśi, with

Rāhu indicating greed for having sex. A7 is also aspected by Guru, which
did not curtail his womanising characteristics but accentuated them.

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VISITING PROSTITUTES

Bhṛgu Nāḍī:
When the Dārāpada conjoins with Sūrya, and the Kāraka Śukra
conjoins with Śani, the native is sensual and has extramarital
affairs. He goes to prostitutes to satisfy his carnal desires.

The connection of Śukra with Śani or Maṅgala is not considered

favourable for a healthy sexual habit. While Maṅgala increases Śukra’s
passion, Śani makes one not abide by social boundaries. That is why Śukra
in Śani’s Rāśi causes an issue of extramarital affairs. The same is true
when Śani joins Śukra.
Sūrya with A7 is not favourable as this indicates arrogance in
relationships and social interactions. Sūrya is not favourable for a healthy
relationship as he attains Nīca in Śukra’s Rāśi. His presence in the 7th
house from Lagna indicates barrenness. Therefore, Sūrya conjoining A7
indicates relationship issues.
When the two yogas combine, i.e., Sūrya with A7 and Śukra with
Śani, the native resorts to visiting prostitutes to alleviate his sexual urges.
He is non-committal to his marital bonds as he finds his relationship with
the spouse too dry or full of arrogance (Sūrya).

TROUBLE BEGETTING CHILDREN

Sometimes the wife has health issues that cause bearing a child
too challenging and prohibitive. Given below are some yogas indicating
that.

Bhṛgu Nāḍī:
When the Dārāpada is owned by Śani, Maṅgala has yutidṛṣṭi
with Rāhu, and there is sickness to the spouse and troubles in
conceiving. Remedy: Durgā worship and Rāhu Śānti.

When Śani owns the Dārāpada and Maṅgala is subject to Rāhu’s

influence, the spouse’s sickness affects her ability to conceive. Even though
not mentioned explicitly, it appears that Maṅgala must be with A7 subject
to Rāhu’s dṛṣṭi. Whenever a Āruṛha has a joint influence of Śani-Maṅgala,
Śani-Rāhu, Śani-Ketu, Maṅgala-Rāhu or Maṅgala-Ketu, serious sickness
in people represented by the Āruṛha can be expected.
The influencing Grahas denote the nature of the disease. Śani-
Maṅgala indicates breakage of bones or muscular issues; Śani-Rāhu
indicates too much pain caused by Vāta disorder (arthritis and
rheumatism); Śani-Ketu indicates cuts and injuries causing life-
threatening infections; Maṅgala-Rāhu indicates danger from fire and
Maṅgala-Ketu indicates cuts and danger from disembodied spirits (Piśāca).
When Rāhu is involved in a Yoga, the Śānti upāya involves
worshipping Devī Durgā. When Ketu is involved, the Śānti upāya involves

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venerating Bhagavān Gaṇeśa. With the right sincerity, the troubles can be
minimised.

Bhṛgu Nāḍī:
When Dārāpada conjoins with Śani, Maṅgala has yutidṛṣṭi with
Rāhu, and the 7th Lord is with Sūrya, there are health troubles
to wife. The wife has diseases in the belly region, and worms in
the uterus, causing difficulties in conceiving.

The previous yoga is reiterated here but with an additional

condition involving Sūrya. When Śani either owns or occupies A7, Maṅgala
is in A7 subject to Rāhu yutidṛṣṭi, and Sūrya is in the 7th house, there is
trouble having a child because of the spouse’s health issues.
The issue mentioned here is having worms in the uterus or an
ailment in the belly region. One common worm infection is the Pinworm
infection.
Pinworm infection is the most common type of intestinal worm
infection worldwide. Pinworms are thin and white, measuring about 6 to
13 mm in length. While the infected person sleeps, female pinworms lay
thousands of eggs in the folds of skin surrounding the anus.
Most people infected with pinworms have no symptoms, but some
experience anal itching and restless sleep. Pinworm infection occurs most
often in school-age children, and the tiny (microscopic) eggs are easily
spread from child to child. Treatment involves oral drugs that kill the
pinworms and thorough washing of pyjamas, bedding, and underwear. For
best results, the entire family should be treated.
Maṅgala-Rāhu joint influence is normally associated with worm
infestation in the body. Śatabhiṣā Nakṣatra is also associated with worm
infection (dracunculiasis).

Bhṛgu Nāḍī:
When Dārāpada is conjoined with Śani, Sūrya is in the 5th (from
Lagna) and Krūras in the 9th (from Lagna), there are obstacles
in begetting children. Remedy: (1) Donating Shinsumaram, and
(2) donating a cow on a Somavāra.

A similar yoga of difficulty in conceiving occurs when A7 is owned

or occupied by Śani and Sūrya is in the 5th house. Besides, Krūras must be
in the 9th from the Lagna. Sūrya in the 5th is not conducive to having
children, and the first-born child is normally short-lived. Krūras afflicting
the 9th is also not conducive to having children, as the 9th is the
Bhāvātbhāvam of the 9th.
Some remedies, such as donating an idol of Shinsumaram or a cow,
can be helpful. Shinsumaram, a lizard, is usually a remedy suggested in
villages for childbirth issues.

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MANY FOLLOWERS

Bhṛgu Nāḍī:
When Dārāpada conjoins with Candra and has yutidṛṣṭi with
Maṅgala, it causes the Hamsa yoga, and the native becomes a
worshipper of Guru. He travels to many countries and has a
good following (from disciples).

Hamsa yoga is caused when Guru is in Svarāśi or Uccarāśi in a

Kendra from the Lagna. The best of the Hamsa Yoga is formed when Guru
is in the Lagna as it is his Dikbala Bhāva. Hamsa is a yoga of profound
wisdom, like a goose which can separate milk from water. Hamsa or Goose
is generally depicted along with Devī Sarasvati, the goddess of knowledge.
Candra-Maṅgala is a favourable yoga for wealth if it forms in the
Artha Trikoṇa. Candra and Maṅgala are Mitras, and they cause each
other’s Nīcatva. But when they conjoin, they strengthen each other.
A different kind of Hamsa Yoga is formed when Candra joins A7
and is subject to Maṅgala yutidṛṣṭi. Candra in A7 makes one famous, as
Candra in a Āruṛha is the giver of fame. A7 indicates one’s interaction with
the world, and therefore, Candra in A7 confers fame. Maṅgala is the
Naisargika Lagna lord ruling fame. When Maṅgala has yutidṛṣṭi on
Candra in A7, the person is widely renowned. He travels (Candra)
extensively and is revered as a Guru (with profound knowledge).

This Yoga is partly found in the Kuṇḍalī of Ṛṣi Aurobindo, one of

the prominent modern-day seers. In the Kuṇḍalī, A7 is ruled by Maṅgala,
who is in Karka Rāśi (Ucca), owned by Candra. There is a Parivartana
between Candra and Guru. Therefore, the influence of Candra and
Maṅgala is seen on A7. He is worshipped as a Guru and has a worldwide
following. Besides, the Dṛṣṭi of Guru-Maṅgala from the Lagna on the A7
indicates his great erudition and incisive intellect.

HAPPY MARRIAGE

Bhṛgu Nāḍī:
When Śukra conjoins the Dārāpada, Candra occupies the 7th
house (from Lagna), and the 7th Lord is Ucca; this results in
marital happiness.

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Normally Śukra in the 7th house is not considered good for

marriage and relationship as it indicates obsession (to partners/sex). But
this is not so when Śukra conjoins the A7.
When Śukra joins A7 and Candra is in the 7th house, and the 7th
Lord is Ucca; the native has an exceedingly happy married life. This is a
combination of three yogas, viz., Śukra in A7, Candra in 7th and 7th Lord
being Ucca. The three yogas can independently grant happiness in
marriage. But when they coincide, they bestow certainty on the results.
This yoga exemplifies that no yoga should be judged in isolation
because the result in life manifests normally based on at least three yogas.
For instance, if Śukra is in A7, but the 7th has Sūrya/Śani, and the 7th lord
is in a Śatru/Nīca Rāśi/Añśa. Would it give happiness in marriage because
of Śukra in with A7? Yes, but only momentarily because other factors are
not supportive.
Besides, Śukra in A7 can indicate a beautiful spouse because Śukra
is the Kāraka for beauty and seduction. Normally, Śukra in the Lagna
makes one beautiful and seductive, and therefore, the same should be
expected when Śukra is with A7. A7 rules one’s sexual partner, who should
be beautiful.

In the Kuṇḍalī of Śrī Abhishek Bachchan (5 February 1976 at

01:00 IST, Mumbai, India, 18n58, 72e50, Rodden rating C), A7 is in
Mithuna and is dṛṣṭied by Budha, Śukra, Candra and Guru. The A7 lord is
Budha and is conjunct Śukra, and they jointly dṛṣṭi A7. The dṛṣṭi of Candra
and Guru indicates a fair complexioned spouse. The joint influence of the
four Grahas indicates a spouse like an Apsarā.
He is married to Śmt Aishvarya Rai, the winner of the Miss World
beauty contest title on 19 November 1994. She trained in classical dance
and music for five years during her teens.

Devakeralam:
One is comfortable and happy after marriage when Śukra
conjoins the Dārāpada. Śani’s yutidṛṣṭi with Śukra enhances
the results.

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Śukra’s yuti with A7 is conducive to marital happiness, as

indicated by the previous śloka of Devakeralam. Śani’s yutidṛṣṭi on such
Śukra does not harm the indications but instead supports it.
Śani’s yuti with Śukra is normally not deemed favourable for
marital happiness, as it can indicate frigidity or affinity towards
extramarital affairs. But that happens when the A7 is subject to afflictions.
In a previous yoga, we noticed that when the Dārāpada conjoins
with Sūrya and Śukra conjoins with Śani, the native is sensual and has
extramarital affairs. He goes to prostitutes to satisfy his carnal desires. In
this yoga, the Śani-Śukra yuti indicated extramarital affairs because the
A7 has Sūrya, which is not conducive to a committed relationship.

SUFFERING DUE TO WOMEN

Devakeralam:
When Candra joins Dārāpada in a Krūra Navāñśa and is
placed in the 7th/12th house (from Lagna), or a Krūra afflicts
Śukra, the native comes to grief due to women.

When does a person subject to troubles (grief) due to women? That

is normally seen when Śukra is ill-placed in a Kuṇḍalī. Given here is a yoga
indicating the same. Candra’s joining A7 is good for their relationship and
marriage because Candra indicates emotional attachment. But when such
Candra is in Krūra (or Nīca) Navāñśa and is in the 7th/12th from the Lagna,
the person comes to grief due to his emotional attachment.
7th and 12th houses are significant for a healthy bed pleasure or
cohabitation. Candra or Śukra in such places confers such happiness. They
are considered highly favourable in the Naisargika 12 th, Mīna Rāśi, which
is a Jalarāśi. But the trouble comes when Candra is in a Nīca/Śatru
Navāñśa.
The same can be said when Krūras afflict Śukra in a Kuṇḍalī.
When Śukra is afflicted, regardless of Grahas influencing A7, the person is
subject to grief due to women or relationship matters. If, in addition,
Candra is also influencing A7, the person is subject to even more grief
because of his emotional attachment to people. A7 = social interaction and
Candra in A7 = social interaction with high emotional attachment. Candra
in A7 can also indicate that the spouse is known or famous.

EARLY LOSS OF SPOUSE

Devakeralam:
If Dārāpada conjoins a Krūra or 7th Lord in the 2nd house or
having Krūras in the 9th house, the loss of the spouse is early.

Three yogas are mentioned here regarding the early loss of a

spouse. In a Kuṇḍalī, if the 7th house has too many Krūras, or the 7th lord

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is in Śatru/Nīca Rāśi/Añśa, afflicted by Pāpakartari, the wife could be

short-lived. In a Strījātaka, the 8th house and its lord are paramount for
the husband’s longevity.
Besides, the presence of the 7th lord in the 2nd house is also not
conducive to the spouse’s longevity. 2nd is the 8th house from the 7th,
indicating that from the spouse’s viewpoint, the Lagneśa is in the 8th. The
spouse’s longevity is undoubtedly curtailed if the 7th lord is afflicted in the
2nd.
Maharṣi Parāśara states that there could be many wives when the
7th lord is in the 2nd house. This could mean that the native marries more
than once (after the passing of previous wives).
Also, the affliction to the 9th house is considered troublesome for
the spouse’s longevity. That is because the 9th is the 3rd house from the 9th.
3rd is the secondary house of longevity, being the Bhāvātbhāvam of the 8th
house. Krūra afflictions to the house of longevity can reduce the spouse’s
longevity. The same can be said when the 3 rd/8th from the 7th, i.e., the 9th
and 2nd are under heavy affliction, or their lords are afflicted. Because the
strength of the Bhāvas and their lords of the two longevity Bhāvas is
important for the longevity of the concerned relative.

SPOUSE’S CHASTITY

Devakeralam:
When Guru is the Lord of Dārāpada, free from Krūra yutidṛṣṭi,
and Maṅgala is well placed with Saumya yutidṛṣṭi, the native’s
spouse is chaste and loyal.

The spouse’s chastity is known from the dignity of the Graha

owning the Dārāpada. If the Graha is subject to Saumyayutidṛṣṭi,
Śubhakartari etc. and is well dignified, the spouse is chaste and loyal. If it
is subject to Krūrayutidṛṣṭi, she may not be chaste. The influence of yogas
such as Śukra-Maṅgala etc. indicates a lack of chastity.
Guru is the granter of chastity or purity as he is the Kāraka for
divinity and Sattva in a Kuṇḍalī. The spouse must be chaste if the A7 has
Guru yutidṛṣṭi, and Guru is dignified. The same can be expected when the
A7 lord is dignified in Sva/Ucca/Mūlatrikoṇa etc., Rāśi/Añśa.

Devakeralam:
Śukra in Dārāpada in Kumbha Navāñśa, along with Sūrya,
causes the marriage in the 2nd daśā, and the native gets a
virtuous wife.

We have previously seen that Śukra is A7 is favourable for marital

happiness. This is further enhanced by yutidṛṣṭi of Śani. In this yoga,
another condition is delineated. When Śukra is conjoined with Sūrya, the
native gets married in the 2nd Daśā. I think the 2nd Daśā may not be tenable

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in all cases because, depending on the Janma Daśā, the 2 nd Daśā can occur
before the marriageable age. For instance, one born at the end of Śukra
Daśā would have 2nd Daśā of Sūrya spanning for only 6 years of birth.
But we can learn from this yoga that the wife is virtuous. Normally,
Sūrya in A7 is not conducive to a healthy married relationship. But this is
not so when Śukra is in A7, and Sūrya is conjunct such Śukra. In that case,
Śukra’s influence would predominate, indicating a happy married
relationship. Sūrya would promote Śukra’s indications due to his
conjunction.

SPOUSE’S COMPLEXION

Devakeralam:
When Guru owns the Dārāpada and is placed in Karka
Navāñśa, however, dṛṣṭied by Śani, the spouse is dark-
complexioned, and there is prosperity after marriage.

The complexion of the spouse should be known from the Graha

having dṛṣṭi on the Dārāpada lord. To explain this, Devakeralam gives an
example of Dārāpada owned by the Guru. If the complexion was to be
known from the Dārāpada lord, she should have been fair-complexioned
(Guru = fair). But since it is determined from the Graha aspecting the
Dārāpada lord, she is darker complexioned. If more than one Graha aspect
the Dārāpada lord, then the strongest among them must be considered.

Devakeralam:
If Maṅgala owns the Dārāpada and is placed in a Maṅgala’s or
Mīna Navāñśa, the native’s wife has a reddish complexion, and
he is happy after marriage. Devī Lakṣmī also blesses him.

The complexion of the spouse is known from the Graha owning A7,
provided there is no dṛṣṭi from another Graha on this lord. In this example,
Maṅgala owns A7 and is in Sva Navāñśa, indicating a ruddy complexion.
The same is said when Maṅgala is in Mīna Navāñśa. Why Mīna Navāñśa
is called out separately is unclear. Perhaps that is to show that Devī
Lakṣmī blesses the native.
I think when the A7 lord (be it any Graha) is in Mīna Navāñśa, the
person has the blessings of Devī Lakṣmī (i.e., becomes very wealthy). This
is because the Kāraka of 7th (the Bhāva of A7) is Śukra (Devī Lakṣmī) and
Mīna is the Uccarāśi of Śukra (Devī Lakṣmī). We can infer from this yoga
that when the A7 lord is in Mīna Navāñśa, the person is very wealthy. Of
course, other Dhana yogas must be present in the Kuṇḍalī and Guru
(Dhanakāraka) must be strong and well placed.

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SPOUSE’S LAGNA

Devakeralam:
Spouse’s Lagna could be in Trikoṇa to one’s Dārāpada Rāśi or
in Trikoṇa to the 7th Lord’s Navāñśa Rāśi.

The spouse’s Lagna can be one of the following (1) Trikoṇa Rāśi of
Dārāpada, (2) The 7th Rāśi from Dārāpada, (3) The Rāśis owned by the
Dārāpada lord, (4) The Ucca/Nīca Rāśi of the Dārāpada Lord, (5) The Rāśi
owned by the strongest Graha in the Dārāpada, (6) The Trikoṇa to the
Navāñśa Rāśi of the Dārāpada Lord, (7) Rarely, it can be the Rāśi owned
by the strongest Graha joining the 7th lord.
Let us try applying this in the Kuṇḍalī of Śrī Abhishek
Bachchan.

The A7 is in Mithuna, indicating that the spouse could be born in

a Trikoṇa or 7th from that Rāśi. His wife, Śmt Aishwarya Rai, is born in
Dhanu Rāśi. Sometimes, the Lagna is determined by the Rāśi occupied by
the A7 lord. In this case, the A7 lord is Budha, who is in Dhanu. This also
indicates that the wife would be born in Dhanu Lagna.
This is the Kuṇḍalī of Śmt Aishwarya Rai (1 November 1973 at
11:00 IST, Mangalore, India, 12n52, 74e53)

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In the Kuṇḍalī, A7 is in Meṣa. This indicates that the spouse could

be born in a Trikoṇa/7th from Meṣa. Her husband, Śrī Abhishek Bachchan,
is born in Tulā Lagna. The spouse could also be born in a Trikoṇa to the
Navāñśa Rāśi occupied by the 7th lord. In this case, the 7th lord is Budha,
who is in Karka Navāñśa. The husband is born in a Rāśi held by the Karka
Navāñśa Lord, Candra. But it is not a Trikoṇa, as we would normally
expect. The Trikoṇa/7th principle from A7 did match in this case.

EXCEEDING WEALTH

Devakeralam:
Guru occupying the Dārāpada in Sva-Navāñśa and full
strength bestows the native men-borne conveyances (palanquin).
This means that the person is exceedingly wealthy.

The A7 is also seen for wealth as Śukra is the governor of the 7 th

(Tulā) in a Kuṇḍalī. The Āruṛha of the 7th, i.e., A7, should also indicate
business, prosperity, and luxury. When Dhanakāraka Guru is in A7,
dignified in a Sva/Ucca Rāśi/Navāñśa, we should infer that the person is
exceedingly wealthy. The same can be said when A7 lord is Guru or with
Guru and is dignified. When a Dhanayoga has the yutidṛṣṭi of Guru, that
becomes an exceedingly powerful Dhanayoga.

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In the Kuṇḍalī of Śrī Mukesh Ambani, A7 is in a Guru’s Rāśi,

Mīna. Guru, Vakrī, is in a Mitra Rāśi, Siṅha and Sva Navāñśa, Dhanu.
Besides, A7 is in a Koṇa (5th) and 7th from AL, indicating a great
businessman. Several other factors indicate wealth in the Kuṇḍalī, and A7
complemented such yogas.

16. 3.1 1. 6
A8: TH E R OG A PA D A

8th is the house of Roga (chronic diseases), Āyuṣa (longevity) and

Mṛtyu (death). Therefore, the Rogapada has a strong bearing on these
matters. The Rogapada is also called Mṛtyupada and is used for
pinpointing death.
Pt Sanjay Rath teaches that when Sūrya passes through a Rāśi
that is in Trikoṇa to the Mṛtyupada, that is when death occurs. Since this
also has a significant say in the matters of chronic health troubles, when
Mṛtyupada conjoins a Krūra, mainly Śani or Rāhu, it opens the door for
chronic health troubles.
In matters of longevity, the strength of the Rogapada lord is
paramount. According to Devakeralam, if Śukra, the keeper of Mṛta
Sañjivanī Vidyā, owns the Rogapada and occupies a Śubha/Ucca Navāñśa,
and the 10th house from the Udayalagna, the native is long-lived,
regardless of many Ariṣṭas in the Kuṇḍalī. Śani’s Gocara in Trikoṇa to the
Navāñśa of the Rogapada lord is detrimental to health and longevity.

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Devakeralam:
When Śukra owns the Rogapada and falls in the 10th house in a
Śubha (or Ucca) Navāñśa, the native is long-lived despite many
Ariṣṭas.

Śukra is the beholder of the Mahā Mṛtyunjaya Mantra and the

Mṛta Sañjivanī Mantra. He is the Kāraka for protecting the body’s defence,
i.e., immunity. When Śukra owns the A8 and is placed in a Kendra, in a
good Rāśi/Añśa, the native is long-lived, overcoming Ariṣṭas if there may
be.
This is the Kuṇḍalī of Śmt Celina Robin (10 November 1889 at
07:00 LMT, Chateauneuf-Galaure, France, 45n14, 4e57, Rodden rating
AA). She is French noted family, the sister of stigmatist Marthe Robin. She
lived 96 years.

In the Kuṇḍalī, the Lagna is powerful with Lagneśa Vargottama

Śukra. But Nīca Sūrya! The A8 is in Mīna Rāśi, with lord Guru in Svarāśi
(Dhanu) and Mitra Añśa (Siṅha) with Mitra Candra. The A8 is pretty well
placed, removing the blemish of reduction of longevity caused by Nīca
Sūrya in the Lagna.

Devakeralam:
When Śani transits on the degree of the Navāñśa Rāśi occupied
by Śukra, the Lord of the Rogapada, the native experiences great
danger to his life in the 8th Lord’s Daśā.

Even though this Yoga is rare, some parts can be generalized. Find
the Navāñśa held by the A8 Lord. When Śani transits this Navāñśa or its
Trikoṇa, there is a danger to the native’s life.

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In the case of Śmt Indira Gandhi, the A8 is in Tulā, and the lord
Śukra is in Tulā Añśa. Śukra is in 21°. When Śani transited near 24° of
Tulā, she was brutally assassinated by her bodyguard. This is an
important clue regarding timing death using Śani’s transit.
Besides, Sūrya traversing through the Trikoṇa to A8 furnishes the
month of death. This is true for Śmt Gandhi because Sūrya was also in
Tulā at her assassination, identical with the A8 Rāśi. According to Pt
Sanjay Rath, to determine the month of death, we must first determine the
stronger between the A8 and the 7th from it. From this Rāśi, the Trikoṇa
Rāśis furnish the month of death. Sometimes, death occurs in the Rāśi
occupied by the Lord (of the stronger Rāśi).
The Lagna is known from the Āruṛha Lagna. Like A8, find the
stronger between the AL and the 7th. From that Rāśi, Lagna in a Trikoṇa
furnishes the Lagna at death. Sometimes the death Lagna is in the Rāśi
occupied by the Lord (of the stronger Rāśi).
The Tithi of death is known from the strongest Graha in the 5 th
house. If the 5th house is vacant, consider the Tithi of the 5th lord.

16. 3.1 1. 7
A9: TH E B HĀ GY A P AD A

Like Dhanapada, and Mantrapada, Bhāgyapada is a beautiful

Āruṛha, and it is governed by Sūrya, the Kāraka for the 9th house of
Bhāgya. The Bhāgyabhāva is a highly Śubha Bhāva and governs one’s
faith in the almighty Bhagavān and one’s attitude towards parents,
Brāhmaṇa, Devatā, Guru and Atithi. Śubha influences on this Āruṛha

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indicate that the native is fortunate and is blessed by the Devatā, Guru
and the elders.

Bhṛgu Nāḍī:
When Bhāgyapada (A9) occupies the Lagna, the native
experiences an increasing Bhāgya yoga. He is a devotee of both
Bhagavān Viṣṇu and Bhagavān Śiva. He worships the Devatās
and honours the Brāhmaṇas.

9th is the Bhāva of the temple, where the Devatās reside. It is the
house of the Guru and elders. When the Bhāgyapada is in the Lagna, the
native is a worshipper of both Bhagavān Viṣṇu and Śiva. Normally, the
Lagneśa in the 9th makes a devotee of Bhagavān Viṣṇu. Besides, the
Mantrapada (A5) in the Lagna also makes one worshipper of Bhagavān
Viṣṇu.
Lagna is the seat of Brahmā (creation), and the presence of A9 here
makes one a devotee of the formless divinity (Nirākāra Brahma). The
native worships the Trinity, Brahmā, Viṣṇu and Śiva. But since Brahmā is
not worshipped (except few places such as Pushkar), the worship of
Bhagavān Viṣṇu and Śiva is stated.
The person is devout, worships the Devatās and honours the
Brāhmaṇas (scholars).

I could not find a Kuṇḍalī with A9 in the Lagna, but there are many
with A5 in the Lagna. In this Kuṇḍalī of Śrī Anandamayi Ma (30 April
1896 at 03:45 LST m88e20, Kheora, Bangladesh, 23n47, 91e05, Rodden
rating B), the Lagna is in Mīna, with Ucca Śukra. A5 is in the Lagna,
indicating a devotion to Bhagavān Viṣṇu as per the dictum before.

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She is an Indian Hindu religious leader and spiritual teacher, a

Self/God-realized master. Precognition, faith healing and other miracles
were attributed to her by her followers. Paramahaṁsa Yogananda
translates Anandamayi as “joy-permeated”. This name was given to her by
her devotees in the 1920s to describe what they saw as her habitual state
of divine joy and bliss.
In the Kuṇḍalī, A9 and A10 are in the 12th house in Kumbha and
dṛṣṭied by the Lagneśa and Ucca Bṛhaspati from the 5th house (from the
Lagna).
The A9 is conjunct with the 9th lord Maṅgala and Rāhu (in Svarāśi),
indicating high mysticism. This is corroborated by the presence of the 5 th
lord Candra in the 9th house. There are several factors in the Kuṇḍalī
pointing towards her exceeding high level of spirituality, including the 10th
Lord (and Lagneśa) Guru in the 5th. 5L Candra in the 9th and 9L Maṅgala
in the 12th (liberation) conjunct with Rāhu (crossing the boundary).
Rāhu is found in the 12th house in the Kuṇḍalī of many spiritual
seekers, including Swami Vivekānanda.

Bhṛgu Nāḍī:
When Bhāgyapada (A9) occupies a Budha’s Rāśi, the native
earns from business or trade. When Sūrya is simultaneously
placed in the Kanyā Navāñśa, the native trades in gold.

This principle from Bhṛgu Nāḍī can be widely extended. The A9 is

associated with wealth as Trikoṇas are called Lakṣmī Sthānas. The houses
of wealth, 2nd/11th, are associated with the 5th/9th, the native earns
exceedingly well. In this case, the A9 is considered an important earning
factor.
Budha is the Kāraka for trade and commerce. When the A9 is
positioned there, the native earns from Budha’s matters. Should we say
that when A9 is placed in a Guru’s Rāśi, the person earns from training,
law etc.? Perhaps yes!
Besides, the earnings can also be seen from the sources indicated
by the Rāśi held by Sūrya. In this case, the Sūrya in Kanyā Navāñśa
(perhaps Rāśi also) includes trading in gold.
This is the Kuṇḍalī of Śrī Albert Einstein, world-renowned
physicist and the progenitor of Quantum Physics (Photoelectric Effect). In
the Kuṇḍalī, A9 is in Meṣa (bomb), and Sūrya is in Mīna with Śani, Budha
and Ucca Śukra. Maṅgala is associated with the photo-electric effect (photo
= light = Agnitattva) and quantum mechanics. Also, Quantum Mechanics
= Ketu (small particles) whereas Mechanics = Maṅgala (motion of parts),
and Gravity = Rāhu (attracting heavy body).

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He was a professor at Princeton till his end, and he is one of the

greatest physicists/teachers, as indicated by Sūrya in Mīna. The
conjunction of Maṅgala (A9 lord) with Rāhu resulted in the development of
the Atom Bomb, even though he detested the idea of creating a bomb using
his discovery mass-energy conversion formula.

Bhṛgu Nāḍī:
If Guru is placed with the Pitṛpada (A9), the father is long-lived.
The native’s father is a worshipper of Śiva and respects
Brāhmaṇas. The father gets less happiness in the native’s
childhood, whereas he becomes more fortunate during the
middle age of the native. He is well known among the ruling
class, is of renouncing nature and is loved by kinsmen. Under
such circumstances, the native constructs temples, religious
shrines, wells, and ponds, lives in the settlement of Brāhmaṇas
and, in old age, is a holder of good landed-property because of
his son.

Bhṛgu Nāḍī:
If Śukra conjoins the Pitṛpada (A9), the native’s father shall
have a long life and is happy. His father is a devotee of
Bhagavān Śiva and at times of Bhagavān Viṣṇu. The father has
faith in Devatās and Brāhmaṇas and has happiness from his
parents (native’s grandparents). The father has two wives and is
an enjoyer of life, sagacious and intellectual.

Bhṛgu Nāḍī:
If Śani is placed with the Pitṛpada (A9), the native has no
happiness from his father. The paternal family has meagre

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wealth. He is praiseworthy in his paternal family and becomes

wealthy. Moreover, the native is charitable, sagacious, and
intellectual. He possesses three vehicles. The native shall have
the propensity to become an ascetic under difficult conditions. If
such Śani is placed in the Trikoṇas to Kanyā, viz., Makara or
Vṛṣabha, the native’s father may occasionally suffer serious
health troubles.

This is the Kuṇḍalī of Pt Sanjay Rath (7 Aug 1963, 21:22 IST,

Sambalpur, India, 83e58, 21n27). He is a leading scholar on Jyotiṣa in
today’s world. In the Kuṇḍalī, the A9 is with Vakrī Śani in Makara. Śani
is the Ātmakāraka, and its presence in A9 indicates what Bhṛgu Nāḍī
states, i.e., that he is charitable, sagacious, and intellectual. Because A9
and Śani are in Makara, he has some health issues.
Even in the Kuṇḍalī of Śmt Indira Gandhi, A9 is in Karka and with
Śani. She had abundant happiness from his father, a powerful Indian
politician and the first prime minister of an independent India.

Bhṛgu Nāḍī:
If the father’s Lagna falls in the Trikoṇas to the Pitṛpada (A9) of
the native, the death of the father shall happen during the Daśā
of the fourth Lord counted from the Pitṛpada. Notes: The fourth
lord is the 8th lord from the 9th house.

According to Bhṛgu Nāḍī, if the father’s Lagna falls in a Trikoṇa to

A9, the father’s death happens in the 4th Lord from A9. Shouldn’t the
father’s Lagna fall in Trikoṇa to A9? Not always! It can also be in the

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Ucca/Nīca Rāśi of the A9 lord. It can also be in the Trikoṇa to the Navāñśa
Rāśi held by the 9th lord.

In the Kuṇḍalī of Śmt Indira Gandhi, A9 is in Karka, and the

father’s Lagna is also in Karka. Therefore, the father’s Lagna is in Trikoṇa
to A9. The 4th lord from A9 is Śukra. But Pt Nehru passed away on 27 May
1964 when she was in Guru-Śukra-Budha. The death-Bhukti coincided
with the 4th lord from A9.

Bhṛgu Nāḍī:
If Rāhu joins the Pitṛpada (A9), the native’s father shall have a
virtuous son from the 2nd wife. (Bhṛgu Nāḍī Page 454)

When Rāhu is with A9, the native’s father has a son from the 2nd
wife. Rāhu indicates marrying a widow. It could be possible that the father
marries a widow who has a child from the prior marriage.

Bhṛgu Nāḍī:
If Bhāgyapada (A9) is in a Śubharāśi, the native is involved in
writing and learning. If Sūrya and Maṅgala aspect such
Bhāgyapada, he gains happiness from the authorities of lower
castes. The father of the native is incredibly happy with his
popularity in the court of the King or influential persons or the
government. The native is passionate, has less happiness in his
childhood and has affluence in the Middle Ages.

The A9 should be judged for Bhāgya (good luck) of the person

besides the father. The 9th house is also involved with attaining mastery of
a subject. When the A9 is in a Samarāśi, the indication of attaining
mastery of the subject blossoms.
In the Kuṇḍalī of Śrī Leonardo Da Vinci (14 April 1452 Jul.Cal.
at 21:40 LMT, Vinci, Italy, 43n47, 10e55, Rodden rating AA), the world’s
most renowned scholar, and a polymath, A9 is in Kanyā Rāśi and dṛṣṭied
by Budha from Mīna. The dṛṣṭi of Budha is a Uccadṛṣṭi as Kanyā is Budha’s
Uccarāśi.

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In the Kuṇḍalī, Vakrī Śani is in A9, indicating suffering to his

father. But it also means that the person is charitable, sagacious, and
intellectual as per Bhṛgu Nāḍī. There could be some health issues as Śani
is in Kanyā.
A9 is also aspected by Rāhu-Ketu by Rāśidṛṣṭi besides Budha.
Rāhu-Ketu indicates the boundaries, which could mean that the native
would cross the boundary of knowledge. Such people are visionary and do
things which are unheard of in their time. The lord of A9 is in Mīna,
indicating the knowledge of the Maharṣis.

Bhṛgu Nāḍī:
If Bhāgyapada (A9) is in a Guru’s Rāśi, the native is learned
and wise. He is an expert writer/author and gains popularity in
royal/influential circles. He is courageous and patient and has
fame far and wide. He shall enjoy affluence in his middle age
and leave the world happily.

The Naisargika 9th house is Dhanu, owned by Guru. The Kāraka

for the 9th are Guru and Sūrya. Guru is the teacher and a bestower of
knowledge. When A9 is in a Guru’s Rāśi or conjunct Guru, the native
undoubtedly is knowledgeable due to Guru’s blessings.
This is the Kuṇḍalī of Śrī Mā (the Mother, 21 February 1878 at
10:15 LMT, Paris, France, 48n52, 2e20, Rodden rating AA). She was a
French-Indian devotee, an associate of Śrī Aurobindo who worked with him
at his City of Light Ashram in India. After his death, she continued leading
the ashram in the path of light.

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In her Kuṇḍalī, A9 is in Mīna Rāśi, the Rāśi of Maharṣis. She is an

author. She wrote extensively on yoga and philosophy, true to Mīna Rāśi.
The A9 lord Guru is in Makara, Nīca, but conjunct scholarly Budha and
mystical Rāhu. The Nīcatva of Guru is cancelled by Śani, the Guru’s
dispositor in a Kendra from the Lagna. Besides, Maṅgala, the Graha
attaining Ucca in Guru’s Nīcarāśi is in a Kendra from Candra.
The Nīcabhanga of Guru in the 9th house, being the A9 lord, gave
her highly mystical experiences. She is regarded as an exalted teacher of
the spirituality of modern times, along with Śrī Aurobindo.
As indicated by Bhṛgu Nāḍī, she was popular in political circles.
Many politicians visited Mother regularly for her guidance. She had visits
from VV Giri, Nandini Satpathy, Dalai Lama, and especially Indira
Gandhi, who was in close contact with her and often visited her for
guidance.

Devakeralam:
If the Bhāgyapada (A9) conjoins with the 2nd Lord Candra, and
Saumyas have yutidṛṣṭi on the 9th house, the native’s father
gains landed property in the native’s first Daśā.

When A9 is conjunct with the 2nd Lord, the native’s father gains
landed property. Can this be extended to other Bhāvas? I believe so! In a
Kuṇḍalī, find the Bhāva occupied by A9 and the Graha in yuti with A9. The
father would have experiences relating to such matters.

In the Kuṇḍalī of Śrī Mukesh Ambani, A9 is in the 7th house of

trade and commerce. It is in the Rāśi of Śukra – business. It is conjunct
with Maṅgala, the Lagna and the 6th lord. The father, Śrī Dhirubhai
Ambani, had to fight many battles (6th lord) and was instrumental in
establishing Mukesh Ambani (1st lord).
In my Kuṇḍalī, A9 is in the 6th house in Śukra’s Rāśi with Ketu.
Father was highly spiritual (Ketu) and struggled to establish himself in
life (6th lord and its lord Śukra is in Pāpakartari). His father died when he
was only 2, and he had to leave his land to migrate from Bangladesh to
India. He hailed from a very powerful Zamindar family in Bangladesh.

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Ketu is the 12th lord in the Kuṇḍalī, and his conjunction with A9
indicated that the father had many mystical experiences. He was an ardent
devotee of Devī Kali (Śani is the 9th lord and dṛṣṭied by Guru, the 8th lord)
and could sit in Meditation for hours. Therefore, much about one’s father
can be known from A9. He was born in Tulā Lagna as Śukra is the lord of
A9. The 9th lord of the native, Sūrya, is in Mithuna Navāñśa, and therefore,
the father could be born in a Vāyutattva Rāśi (Mithuna/Tulā/Kumbha).
The father passed away in Ketu-Candra-Śukra. From A9, Ketu is
a Māraka (7L) in the Lagna, Candra is a Māraka (in the 7H), and Śukra is
in the 3rd (secondary Mṛtyu Bhāva, 8th from 8th). Śukra is also the 1st and
6th lord in the 3rd, indicating the danger during the period. 6th lord in 8th or
3rd is dangerous as that curtails life. The cause of death is indicated by
Lungs Cancer, denoted by 6L Śukra in Karka Rāśi (Karka = Cancer
disease).

Devakeralam:
If Śani owns the Pitṛpada (A9) and is placed in the Svakṣetra in
the Rāśi, but in Makara Navāñśa, the father shall be an angry
man but be pleasant from outside, greedy, charitable, talkative,
and religious.

This is an extension of the previous śloka, where Devakeralam

suggests that we should judge the father’s nature from the Graha and Rāśi
associated with A9. Śani in Svarāśi and Makara Navāñśa makes one
pleasant from the outside, greedy, charitable, talkative, and religious.
Such characteristics are seen in the father when that Śani is associated
with A9.

Devakeralam:
If the Maṅgala owns the Bhāgyapada (A9) and joins the Lord of
Karmapada (A10), the native enjoys the Bhāgya yoga and is
charitable and intelligent.

This is another principle that treats the Āruṛha as Bhāva.

Normally, the 9th lord in the 10th house or joining the 10th lord indicates
the Bhāgya yoga (fortune, influence). The same is said when the A9 Lord
joins the A10 Lord. We should also expect the same when the A9 lord is

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with A10, or the A10 lord is with A9. In such a case, the Sambandha
between A9 and A10 is established. Besides, A9 in the 10th house, A10 in
the 9th house, A9 lord in the 10th house, and A10 lord in the 9th house should
also indicate similar results.

In the Kuṇḍalī of Śrī Rahul Gandhi, the A9 Lord is Maṅgala, and

A10 Lord is Śukra. The A9 Lord is placed in the 9th house, and the A10 lord
is in the 10th house. Besides, the 9th lord Budha is with A10, indicating
power and influence.

ASCERTAINING THE DEVATĀ

Following are some key observations regarding the
Worshipping Devatā based on A9. A9 is the Āruṛha of the 9th, the
house of worship and Devatā. Therefore, one’s worship should be
seen from this Āruṛha.
This is based on my Guru Pt Sanjay Rath’s teaching regarding
worshipping based on Āruṛha.
Worship from Āruṛha pada is based on the ‘control’ concept, and
the following principles are from Bhṛgu Nāḍī and Devakeralam: This is
based on the Pairs of Grahas, who presumably shows opposing forces. They
are: (1) Sūrya/Śiva – Budha/Viṣṇu, (2) Śukra/Lakṣmī – Rudra/Maṅgala, (3)
Guru/Mahāviśnu – Sūrya/Śiva.
This means that if Sūrya is in Pitṛpada, the father worships
Bhagavān Viṣṇu instead of Sūrya. Similarly, if Budha or Guru is in the
Pitṛpada, the father worships Śiva instead of Bhagavān Viṣṇu/Mahāviśnu.
Similarly, Śukra in the Pitṛpada indicate the worship of Rudra, and that
of Maṅgala indicates the worship of Devī Lakṣmī.
If Sūrya is in Pitṛpada (A9), then the native’s father worships Viṣṇu
(Budha is considered opposite to Sūrya) and is fortunate. If Śani’s dṛṣṭi is
on such a Sūrya, then misfortune comes upon the Vaiṣṇava father bringing
poverty and premature death. Guru’s dṛṣṭi brings good fortune to the father
and long life.
Bhṛgu Nāḍī states, “If Sūrya occupying Kalakuta Nāḍīañśa is
posited in A9, dṛṣṭied by Śani, the native is born in Varuṇi Nāḍīañśa
(Lagna) and has no happiness from father. His father, a devotee of

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Bhagavān Viṣṇu, observes rituals of Vaiṣṇava, having little luck and money,
dies early (i.e., during the childhood of the native).”
If Budha is in Pitṛpada (A9), then the native’s father worships Śiva
(Sūrya is opposite Budha) and is interested in trading. For example, A9 in
Kanyā with Sūrya in Kanyā Rāśi or Navāñśa shows trading in gold. He
will also be interested in literary activities and have a difficult childhood if
associated with Krūras, but good results from middle age.
Bhṛgu Nāḍī states, “If A9 falls either in Mithuna or Kanya, the
native earns wealth by business, trade etc. When Sūrya, in addition,
occupies Kanyā Navāñśa, the native lives by trading in gold.”
Suppose Śukra is in Bhāgyapada (A9). In that case, the father
worships Śiva (Rudra-Maṅgala as Śukra is opposite to Maṅgala) and is
fortunate, long-lived, sagacious, liberal, and has a strong sexual desire (the
text says two wives).
Bhṛgu Nāḍī states, “If Śukra occupies A9, the native’s father has a
long life and is happy. His father is a devotee of Bhagavān Śiva and at times
of Bhagavān Viṣṇu. The father trusts Devatās and Brāhmaṇas and has
happiness from his parents (i.e., the native’s grandparents). The father has
two wives and is enjoying life, liberal, sagacious, and intellectual.”
If Guru is in Pitṛpada, then the father is an expert author, very
learned, well known in royal circles, famous in many countries, wise, brave,
and intelligent and has Rājayoga from middle age.
Bhṛgu Nāḍī states, “If Guru occupies A9, the father is long-lived.
Native’s father is a worshipper of Bhagavān Śiva and is also a devotee of
other gods and respects Brāhmaṇas. The father gets less happiness in the
native’s childhood. In middle life, the father is fortunate and passionate. He
is well known in the ruling class, renouncing, and is loved by kinsmen.”
Candra in Pitṛpada also confers great fame and gives popularity
among the masses to the father.
Maṅgala in Pitṛpada gives a father who is inwardly calm but
outwardly angry and cruel. He is skilled in fighting arts.
Śani in Pitṛpada indicates that the father hails from a poor family,
but the native is the best among his clan. Father is very capable in all
works (Śani is a hard worker), religious and will also speak religious
verbiage. He continues in patrilineal work; becomes rich by self-effort if
Śani is in dignity. Śani in Pṛthvī Rāśi/Añśa shows asceticism.
Note that Śani + Guru indicates Brahma Yoga and Brahma Loka
(2nd half of Navāñśa).
Bhṛgu Nāḍī states, “If Śani occupies A9, the native has no
happiness from his father (early death or separation from father). The
paternal family has meagre wealth. He is praise-worthy in paternal family
and becomes rich.”

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Bhṛgu Nāḍī states, “When Śani is with A9, the native is charitable,
sagacious, and intellectual. He is immersed in doing good deeds and
possesses three vehicles.”
The text further states, “Should the Pitṛpada be occupied by Śani,
the native takes to ascetism under calamities. If this Śani is posited in
Trikoṇa to Kanyā Rāśi (i.e., Makara and Vṛṣabha), the native’s father shall
be serious in health sometimes.”
Śani in the 8th from Pitṛpada (A9) gives a wandering disposition
to the father, and from Putrapada (A5), this is for the son (especially if
Rāhu is in the 5th house). Note such a Śani is in Kaṇṭaka position from the
concerned Āruṛha.
If Pitṛpada or its Lord is strong and associated with Karka and
Śukra, the native himself shall see good fortune and wealth from
childhood.

FATHER’S LAGNA
Lagna of the father is the Trikoṇas or 7th from Pitṛpada or the Rāśi
owned by the strongest Graha in Pitṛpada or the Rāśi occupied by the Lord
of Pitṛpada. (Bhṛgu Nāḍī Page 454).
The factors involved are (1) Trikoṇa to A9, (2) 7th from A9, (3) Rāśi
owned by a Graha with A9, and (4) The Rāśi held by the A9 Lord.
This is not always the case, as I have explained before. Sometimes,
the Lagna is determined by the Trikoṇa to the Navāñśa Rāśi held by the
9th lord. And sometimes, the father’s Lagna is in the other Rāśi of the A9
Lord. It can also be the Ucca/Nīca Rāśi of the A9 Lord. If a Graha is in the
A9, sometimes, the Lagna is indicated by the Ucca/Nīca Rāśi of that Graha.
Yet, sometimes, the Lagna is determined by the strongest Graha
conjoining the concerned Bhaveśa.
For instance, in the Kuṇḍalī of my son (Mīna Lagna), the 9th is
owned by Maṅgala and Ketu.
Considering Ketu as the lord (Ketu in Siṅha), A9 is in Kumbha
(with Rāhu = mysticism). The father could be born in a Vāyu Rāśi
(Trikoṇa), but this is not the case. The father could be born in the 7 th from
A9, i.e., Siṅha, but this is not the case. The father could be born in the other
Rāśi of Śani, i.e., Kumbha, but this is not the case. The father could be born
in the Ucca/Nīca Rāśi of Śani, i.e., Meṣa/Tulā, but this is not the case. The
father could be born in the Rāśi held by Śani, i.e., Siṅha, but this is not the
case.
None of the indications of the A9 could indicate the Lagna of the
father. The 9th lord is Maṅgala/Ketu. Maṅgala is in Vṛścika Navāñśa and
Ketu in Karka Navāñśa. Neither of them indicates my Lagna. So, how is it
possible that the father’s Lagna is Dhanu? Upon a closer examination, we
notice that Rāhu in A9 is determining the Lagna. Dhanu is the Nīcarāśi of

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Rāhu, which has manifested the father’s Lagna. Therefore, sometimes,

things are not that straightforward and need close examination.
The principle is powerful and can be used to ascertain the Lagnas
of relatives. For instance, in my Kuṇḍalī, A5 is in Dhanu. This means that
my children can be born in (1) Agni Rāśis, Dhanu/Meṣa/Siṅha, (2) Other
Rāśi of Guru, Mīna, (3) Ucca/Nīca Rāśi of Guru, Karka/Makara, (4) 7th Rāśi
from A5, Mithuna, (5) Rāśi held by A5 lord, Kumbha. My 5 th lord is
Maṅgala, who is in Vṛścika Navāñśa. So, the children could be born in
Mīna/Karka/Vṛścika.
One of the children is born in Mīna, as indicated, but the other is
born in Kanyā. Why is that so? Because Budha is conjoined 5L Maṅgala in
the Rāśikuṇḍalī and Budha is exceedingly powerful being Vargottama.
Sometimes, we also see exceptions, i.e., the Lagna is determined by the
strongest Graha conjoining the concerned Bhaveśa (5L for children).

16. 3.1 1. 8
A10: T HE R Ā JY AP A DA

The 10th is the house of honour and governs Authority, the King,
and the Government. It is also the house of Karma. Therefore, the Āruṛha
of this Bhāva is called Rājyapada, or the Karmapada. One’s good and bad
deeds, righteous and unrighteous actions, should be known from this
Āruṛha. The righteous actions are those performed according to one’s
Dharma (duty) and selfless motive.
Whereas unrighteous acts are those which are Adharmic and are
performed with a selfish motive. Yutidṛṣṭi of Saumyas, such as Guru,
Śukra, and Budha, indicate the performance of righteous actions, and
honour, mainly when they are dignified. Yutidṛṣṭi of Krūras, Śani, Maṅgala
or Rāhu indicates unrighteous acts and fall of honour. Yutidṛṣṭi of Royal
Grahas, Sūrya or Candra should give authority, or the power to rule over
the subjects.

Devakeralam:
Karmapada’s (A10) association with Śani can cause troubles in
career and performance of good deeds. He is irascible and
acquires hidden wealth.

According to Devakeralam, Śani’s influence on the A10 indicates

many troubles, but the person is involved in good deeds. Perhaps that is
true when Śani is dignified. Śani makes one work for the oppressed and
needy. A10 also rules to authority, and Śani rules with an iron hand.
Therefore, Śani in A10 can make one authoritative or a tyrant.
This is the Kuṇḍalī of Śrī Bill Clinton (19 August 1946 at 08:51 CST
h6w, Hope, Arkansas, 33n40, 93w35, Rodden rating A), the 42nd president
of the United States of America.

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In the Kuṇḍalī, the A10 is in Siṅha Rāśi (royalty/throne) conjunct

with Sūrya, indicating the rise to political power. It is hemmed between
Śani and Maṅgala, therefore, subject to a Pāpakartari Yoga. He had to
suffer impeachment due to a sexual affair with a white house intern
Monica Lewinsky. His womanizing qualities are evident from A7 in a
Śukra’s Rāśi conjunct with Rāhu (greed). The lord Śukra is also Nīca with
Maṅgala in the Lagna.

Devakeralam:
If Candra is Karmapada(A10) and dṛṣṭies the Lagneśa, the
native becomes extremely rich. This usually happens in the 3rd
Daśā.

10th is the pivot of the Artha Trikoṇa (2/6/10) and therefore governs
wealth. The 10th house is indirectly associated with Candra (Dasabhujā
Durgā), indicating the use of Śakti (prowess). Candra’s Mūlatrikoṇa and
Ucca is Vṛṣabha, the 2nd Bhāva of Kālapuruṣa. Candra with A10 indicates
that the person becomes very wealthy.

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In the Kuṇḍalī of Śrī Mukesh Ambani, one of the wealthiest

businessmen of India, the A10 is in Dhanu Rāśi and is conjunct with
Candra. Candra is the 8th lord (inheritance) in the 2nd house, indicating
gaining a legacy as an inheritance. The 2nd lord Guru is in the 10th house,
indicating power, influence, and wealth. Guru is also the 5 th lord (Koṇeśa)
in the 10th (Kendra), causing a powerful Rājayoga.

Devakeralam:
One has special attainment in the beginning and ending parts
of the 11th Rāśi Daśā (it is unclear as to which Rāśi Daśā) if the
Karmapada(A10) is dṛṣṭied by Saumyas as well as the 9th Lord.

According to this dictum, when A10 is dṛṣṭied by Saumyas and the

Bhagyeśa, the native has special attainments (power/wealth) at the
beginning and ending parts of the 11th Rāśi Daśā. What is Rāśi Daśā meant
here? I believe it is Cara Daśā, where the Daśā commences from the Lagna
and moves in the forward or reverse direction based on the 9th house being
Ojapada or Yugmapada.
The duration of the Rāśi is counted from the Rāśi to its lord in a
forward or reverse direction depending on the Rāśi being Oja or Yugma.
The count is subtracted by 1. When the Rāśipati is in the Rāśi, then the
Daśā is 12 years. When the Rāśipati is Ucca, 1 is superadded to the count,
and if the Rāśipati is Nīca, 1 is subtracted. This yoga is difficult to find
and, therefore, difficult to test. Also, the rationale is unclear; why would
11th Rāśi Daśā be picked in this case?

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16. 3.1 1. 9
A11: THE L ĀB HA P A DA

The Lābhabhāva deals with income and financial gains. Other

kinds of gains, which are not financial, are also seen from this Bhāva. It is
also the Bhāva for elder siblings and friends. Therefore, the matters
concerning these matters should be seen from the Lābhapada. This Āruṛha
should be treated as the Lagnapada for friends and elder siblings, and their
lives can be judged using the principles narrated for the Lagnapada.
The Bhāva occupied by this Āruṛha or the Bhāveśa conjoined by it
indicate a gain of the indications of the Bhāva. For instance, Bhṛgu Nāḍī
states that when the Lābhapada is conjunct with the 5th lord of power and
influence, in the Lagna, the native is like a king, or one equal to him. He
is also brave and strong-minded (determined, courageous), as the 5th is the
house of mind (Mantrabhāva).

Bhṛgu Nāḍī:
If the Lābhapada falls in the Lagna with the 5th lord, the native
becomes a King or equal. He is brave and strong-minded.

According to this dictum, A11 can grant one power when conjoined
in the Lagna and the 5th lord. A11 is not related to power but gains. But 5th
is the Bhāva of power/influence. The dictum intends to tell us that since
A11 is a giver of gains and fulfiller of wishes, his presence with other
factors grants blessings from such areas. Therefore, when A11 is placed
with the 5th lord, it confers power.

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This is the Kuṇḍalī of Śrī Donald Trump (14 June 1946 at 10:54,
EDT h4w, Jamaica Hospital, New York, 40n42, 73w4859), the 45th
president of the United States of America.
In the Kuṇḍalī, the A11 is in the Rāśi of Guru. Guru is the 5th lord
and aspects the A11. Besides, A11 is with A5. Guru, the A11 lord, is in
Siṅha Navāñśa (power, influence, throne). All indicate the gain of power
and influence. Guru, the 5L in the 2H, is also the bestower of the Dhana
yoga.

16. 3.1 1.1 0

A12: TH E V YĀY A PA DA

The 12th is the house of expenditure, losses, liberation, and bed

pleasures. According to Maharṣi Parāśara and Maharṣi Jaimini, this
Āruṛha is mainly seen for marriage matters and is called Upapada,
Upāruḍhā, or Gauṇapada. However, Devakeralam states the effects of
Grahas on this Āruṛha from the standpoint of Upāsanā (worship). The 12th
is also the house of worship, as the 12th from Kārakāñśa is seen for one’s
Iṣṭadevatā (Maharṣi Parāśara and Jaimini).
Therefore, if Śukra or Budha occupies the Vyāyapada, the native
has remarkably high spiritual attainment. We should also include Guru in
the picture. The worship is based on the complementary (control) principle,
as stated in the context of Dharmapada (A9). Therefore, Śukra and Budha
indicate the worship of Bhagavān Rudra or Śiva. Similarly, Guru should
also indicate the worship of Bhagavān Śiva.

DEVAKERALAM

Dictum:
If Vyāyapada (A12) is occupied by Śukra or Budha (in Harina
Nāḍīañśa), the native has religious attainment of a high order.
He worships Śiva and is happy and charitable.

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16.3.12
THE SPECIAL YOGAS

H
ere are some special yogas not dealt with elsewhere. This includes
the formation of Dhana or Rājayoga by the AL, A9 and Śukra, and
a few other yogas. Śukra is the Kāraka for comfort and affluence,
and A9 stands for good luck. Where there is an association of Śukra with
AL/A9, and AL/A9 are conjunct or in Mutual Trikoṇa, a powerful
Dhanayoga is formed.
There is a special yoga mentioned here that involves the Āruṛha of
a Rāśi, but not much information is available for decoding it. The
Vyāyapada Candra is another area that deals with one’s afterlife. It is also
called Upapada Candra. If Krūras afflict the Upapada from Candra, the
person’s afterlife is miserable. If Saumyas influence it, then it is
comfortable.

16. 3.1 2 .1
DH AN A/ R Ā JA Y OG A

Bhṛgu Nāḍī:
When the Lagnapada (AL) and the Bhāgyapada (A9) are placed
together in Kama Trikoṇa and associated with Śukra, then a
strong Rājayoga is caused. When Guru associates with such a
yoga, the native is learned and endowed with good luck and
fortune.

The Bhāgyapada relates to one’s rise of fortune. When the AL and

A9 conjoin, this gives rise to a special type of Śrī Lakṣmī Yoga. This yoga
is normally formed due to the conjunction or Paraspara dṛṣṭi between
Lagneśa and Bhagyeśa. The yoga principle is applied to the Āruṛhas of the
concerned Bhāvas.
The Karaka for Lakṣmī yoga is Śukra, and therefore, Devakeralam
declares that when the two Āruṛhas conjoin and are associated with Śukra,
this powerful Rājayoga is produced.

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In the Kuṇḍalī of one of India’s richest men, Śrī Mukesh Ambani

(Apr 19, 1957, 19:53 IST, h5e, Aden, Yemen, 45E12, 12N45), the AL and
A9 are both in Kāmatrikoṇa (3/7/11). They are not conjoined as the śloka
urges, but they are in Trikoṇa from each other and are in Kāma Trikoṇa
as specified. Besides, A9 is in the Rāśi of Śukra, and there is a Rāśi
Parivartana between Maṅgala and Śukra, indicating the influence of
Śukra on A9.

Devakeralam:
Śukra associating with the yuti of Lagnapada (AL),
Bhāgyapada (A9) and Upapada (UL) shall be a King or equal.
He is interested in dramas, rhetoric, poetry, and music and is
eloquent and truthful.

This is an extension of the previous śloka, where the UL is also

brought into the picture. UL is the Āruṛha of the 12th and is associated with
marriage. Since it is the Āruṛha of the 12th, it is also related to losses or
expenditure. This could imply that the native spends like a King, i.e., his
wealth is extraordinary.
Śukra is also the Kāraka for dramas, rhetoric, poetry, music, and
eloquence. These are granted when Śukra associates with AL, A9 and UL.
The influence of Śukra on AL indicates such talent; his influence on A9
indicates affluence, and his influence on UL indicates spending on luxury.

Devakeralam:
One will attain fame and prosperity and be happy if the
Lagnapada (AL) or the Bhāgyapada (A9) associate with Śukra.

This is a milder yoga than the one mentioned before. Here, instead
of Śukra associating with AL and A9 and Kāmatrikoṇa, he is with either
AL or A9. Śukra represents the blessings of Devī Lakṣmī, and his presence
in dignity in AL or A9 indicates affluence. But Śukra must be powerful for
the Yoga to sustain.
In all these yogas, one must judge the strength of the Kuṇḍalī from
the Lagna. Else, the yogas from Āruṛha only appear as empty promises.
For Dhana yoga, the 2nd house and Guru must be powerful. For Rājayoga,
the 10th house and Sūrya must be powerful. And in all cases, the 9th house,
Guru/Sūrya, must be powerful for affluence or power. The strength of the
Lagneśa indicates how well one capitalizes on the opportunities.

16. 3.1 2 .2
MA TE RN AL G RA N D FAT HE R

A special Āruṛha is mentioned here, which is that of a Rāśi. The

subject of Āruṛha mainly deals with the Āruṛha of the Bhāvas and the

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Grahas. However, in this dictum of Devakeralam, the Āruṛha of a Rāśi is

used.
The Āruṛha of a Rāśi is determined from counting the Rāśi to the
lord and then counting as many Rāśis from the Lord.
The principle is the same as the calculation of Āruṛhalagna. For
instance, for computation of Āruṛha of the Dhanu rāśi, we should count
from Dhanu to its lord Guru and then as many Rāśis from Guru.

Devakeralam:
If the 4th Lord occupies the pada of Dhanu Rāśi (Cāpāruṛha);
Śani in Kumbha, and Guru in Dhanu, the native has a fortunate
and prosperous maternal grandfather.

In this principle, the Āruṛha of Dhanu Rāśi is used. If in a Kuṇḍalī,

Dhanu’s lord Guru is in Kumbha, then Dhanu’s Āruṛha (Cāpāruṛha) is in
Meṣa. When the 4th lord is in Meṣa, Śani is in Kumbha, and Guru is in
Dhanu, the maternal grandfather is prosperous.
Maternal grandfather is ruled by 9th from 4th, i.e., 12th, which is
Mīna in Naisargika Kuṇḍalī. Why Dhanu Rāśi is considered here is
unclear.
It appears that the author used the 4th lord to represent the
maternal family and Dhanu Rāśi to represent the father (from the
maternal family). But what is the significance of Śani in Kumbha in this
yoga?
The basis of this yoga is unclear. Unless the basis is clear, it is
almost impossible to apply them in a Kuṇḍalī. Because in how many
Kuṇḍalīs yogas such as this can be visible? And who can remember such
unique yogas and apply them to Kuṇḍalīs? Therefore, this must be decoded!
Hope one day someone uncovers the underlying principle in this yoga.

16. 3.1 2 .3
VY ĀY AP A DA CA N D RA

Sūrya (Ātmā), Candra (Mana) and Lagna (Body) are the tripods of
life representing the self (Sva) of the native. At death, the Ātmā (Sūrya)
and Mana (Candra) are separated from the Lagna (Normal medical death
of the body). The Ātmā retains its self-consciousness so long as the Mana
is attached to it.
The details of life after death can be seen from the Āruṛha Pada of
the 12th house from Candra. In this regard, Devakeralam describes this
life after death as “if a Krūra Graha is placed in the Vyāyapada from
Candra Lagna, then there is no happiness in the other world. On the other
hand, when Guru dṛṣṭies the said Krūra, then some happiness is there.”

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From this, we can infer that Śubharāśi in Vyāyapada from Candra

Lagna or Saumya Grahas conjoining or aspecting it gives us a clue to the
remedial measures to be undertaken for a person after his death or by the
person himself as a preparation for the afterlife. While we understand that
the Vyāyapada of Candra indicates the experience of the mind at the very
moment of death, we can logically extend the principle to Sūrya.
Sūrya is the Kāraka for the soul; hence, the Vyāyapada Sūrya may
denote the independent existence of the Ātmā after being separated from
the body and mind. This is merely a reflection on the possibilities and
would require a spiritual guide’s blessings to reflect on this and understand
this further!

Devakeralam:
When Krūras occupy the Vyāyapada Candra, the native is not
happy in the other world (after death); however, Guru’s dṛṣṭi
grants happiness.

Notes: The Vyāyapada Candra is the Āruṛha of the Vyāyabhāva

from Candra. It is quite straightforward to determine this. Find the Bhāva
falling in the 12H from Candra. The Āruṛha of that Bhāva is the
Vyāyapada Candra. For instance, if Candra occupies the 12H, the 12th from
there is the 11H. In such a case, the A11 (from the Lagna) is the Vyāyapada
Candra.
In the Kuṇḍalī of Svāmi Vivekānanda, Candra is in the 10H. The
12th from 10H is the 9H. Therefore, the Vyāyapada Candra is the Āruṛha
of the 9H, i.e., the A9 (Bhāgyapada). The Bhāgyapada is in Meṣa Rāśi,
conjunct with Maṅgala and dṛṣṭied by Rāhu (Rāśidṛṣṭi). The Krūra nature
of Maṅgala is removed by the dṛṣṭi of Guru (Guru’s Grahadṛṣṭi is considered
as Amṛta dṛṣṭi that removes all evil).

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Maṅgala also occupies Svarāśi. Although the joint influence of

Rāhu and Maṅgala could have indicated a harrowing experience
immediately after death, Guru’s aspect changed this to a pleasant
experience where Rāhu’s dṛṣṭi became the giver or a mystical experience
instead.

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16.3.13
THE GRAHAPADA

J
yotiṣa classics teach that the Rāśis represent circumstances, while the
Grahas represent people. Rāśi = Kṣetra = Place = Object = Acted
upon. Graha = People = Subject = The actor. So far, we have seen
how various Āruṛhas denote the relatives connected with the native
and their influence on the native’s life.
The Āruṛhas of various Bhāvas denotes how the images of the Self
(Lagnapada) and other connected people (Āruṛhas of other Bhāvas)
interact with the world. It denotes how the world perceives the native and
reacts to the native’s actions.
Graha Āruṛha is different from Bhāva Āruṛha. While the Bhāva
Āruṛhas indicate the perception of others, the Graha Āruṛhas denote the
native’s own perception of the world and how it is impacting him. This
perception causes the native to react to the world in a certain manner. Less
material is available on Graha Āruṛhas in the Jyotiṣa classics; hence it
requires considerable research.

NOMENCLATURE
Besides Sūrya and Candra, each Graha can have two Graha
Āruṛhas depending on the Rāśi the Āruṛha is reckoned from. For example,
say for Maṅgala, the Graha Āruṛha can be reckoned from Meṣa as well as
Vṛścika. Therefore, the Graha Āruṛha can be named as Graha name – Rāśi
name suffixed by the pada. Therefore, Maṅgala’s Āruṛha against Meṣa
would be Maṅgala Meṣa Pada and Similarly, against Vṛścika would be
Maṅgala Vṛścika Pada.
Table 25

Grahāruṛha Grahapada
# Graha Rāśi
Name Symbol
1 Sūrya Sūryapada Siṅha ASu
2 Candra Candrapada Karka ACn
3 Maṅgala 1 Maṅgalapada Meṣa Meṣa AMa1
4 Maṅgala 8 Maṅgalapada Vṛścika Vṛścika AMa8
5 Budha 3 Budhapada Mithuna Mithuna ABu3
6 Budha 6 Budhapada Kanyā Kanyā ABu6
7 Guru 9 Gurupada Dhanu Dhanu ABr9
8 Guru 12 Gurupada Mīna Mīna ABr12
9 Śukra 2 Śukrapada Vṛṣabha Vṛṣabha AShu2
10 Śukra 7 Śukrapada Tulā Tulā AShu7
11 Śani 10 Śanipada Makara Makara ASha10
12 Śani 11 Śanipada Kumbha Kumbha ASha11

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PRINCIPLES OF USAGE
For a concerned Graha Āruṛha, people denoted by the Graha
support the native fulfilling the objectives of the Bhāva where the Āruṛha
is placed. For instance, if Sūrya Āruṛha occupies the Lagna, the father
(Sūrya) of the native supports the native in fulfilling the objective of life
(Lagna) by helping him make the right choices and follow the right
principles (Lagna).
On the other hand, if Sūrya Āruṛha occupies the 5th house, the
father supports the native in gaining the right knowledge and having a
good parent-child bonding. We have seen that, in both cases, the person
denoted by the Āruṛha (Sūrya = Father) supports the native through the
matters connected with the Bhāva where the Āruṛha is placed (Lagna =
ideals, principles, decision making, 5H = knowledge, parent-child
relationship).
The results can be further read by considering the results of
Grahas in the Bhāvas. For example, it is known that Sūrya’s placement in
the 5th house is detrimental to children. Therefore, if Sūryapada is placed
in the 5th house, then those who are ruled by Sūrya (born in Siṅha Rāśi or
Siṅha Lagna) may prove detrimental to the children’s well-being.
It is known that when Sūrya transits the Trikoṇa to a Bhāva
Āruṛha, the Āruṛha is activated. Similarly, when Sūrya transits the
Trikoṇa to a Graha Āruṛha, the effects of peoples governed by the Graha
Āruṛha become visible in the native’s life. Similarly, the transit of Lagna
on a Graha Āruṛha denotes people whose impact is more during such time.

In this Kuṇḍalī, the Grahāruṛha of Śani and Candra are in the

Dharma Bhāva. This implies that people born in the Rāśis of Śani and
Candra shall be supportive of native’s worship and the rise of fortune. No
one in the Karma Bhāva indicates that the native shall not get any support
in attaining honour or authority. The house of Mantra, power, and
influence, i.e., the 5th, is occupied by the Āruṛha of Guru and Budha, along
with the Āruṛha Lagna.
This indicates that the native shall be supported by people ruled
by Guru and Budha in attaining name, fame and recognition, power, and
influence. Maṅgala’s Āruṛha is in the Lagna, indicating that people born

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in Meṣa or Vṛścika Lagna shall help attain prominence and fulfilment of

life’s goals. The Āruṛha of Maṅgala is in the 12th house of liberation. This
indicates that one ruled by Vṛścika Rāśi (Maṅgala “8”) shall help tread the
path towards renunciation.
In the matters of Lābha, four Grahāruṛha, Guru, Śukra, Śani, and
Budha are in the 11th house. Therefore, the people ruled by Dhanu, Tulā,
Kumbha and Kanyā shall be supportive in pursuing income and wealth.
Now, if the native wishes to meet his Guru, he must meet one born in Siṅha
Lagna when the Lagna is rising Vṛṣabha Rāśi because that is where the
Āruṛha of the 9th lord Sūrya is placed.

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16.4
THE SVĀÑŚA LAGNA

S
vāñśa is the Navāñśa of self and is used to jointly refer to the Navāñśa
of the Udaya Lagna and the Kāraka Lagna (Ātmakāraka). Both the
Lagnas, Udaya and Kāraka define who we really are. While the Udaya
Lagna represent our identity in the current birth, the Kāraka Lagna
represent our identity as a soul transmigrating from one body to the other
through multiple births. Svāñśa consists of Sva and Añśa, where Sva
stands for self and Añśa stands for Navāñśa. In short, Svāñśa means the
Navāñśa of the self.
What is “Self (Sva)”? It depends on the vantage point from which
we are looking at the “Self”. If we restrict ourselves only to this birth, we
say that the Lagna represents the self. However, if we expand our horizon
and look at an individual (ātma) through multiple births, then the Lagna
cannot represent the individual, as it is defined only at birth in the current
life. To address this issue, Maharṣi Parāśara advises us to take the
Ātmakāraka as the representation of the self.
He advises us to use the Ātmakāraka as the “reference points” to
judge the Kuṇḍalī, as one would do concerning the Udaya Lagna. The Rāśi
occupied by the Ātmakāraka is called the “Kāraka Lagna”, while the
Navāñśa occupied by him is called the “Kārakāñśa”. When we need to
jointly refer to the Navāñśa occupied by the Udaya Lagna and the Kāraka
Lagna, we use “Svāñśa” to do so! The nature and the characteristics of both
the Navāñśas are the same; the only difference is the range of their
applicability. While the yogas etc. from the Lagna Navāñśa, are limited
only to the current birth, those from the Kārakāñśa apply to the Karma;
the Soul has been involved through multiple births.
The Udaya Lagna represents everything we experience in the
“Current Birth” through the lens of the identity inherited from our parent,
lineage and the socio-cultural background in which we are born. On the
other hand, Ātmakāraka represents a much deeper identity, representing
the Karma associated with the soul through many births. While the Lagna
changes each birth, the “soul level identity” remains unchanged
throughout the various lives. Since both the Lagnāñśa and the Kārakāñśa
represent different sides of our “self” (sva), they are jointly referred to as
Svāñśa.

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An important question here is why there is a need to refer to them

jointly. This is because many of the yogas and their results are similar
when seen from either reference. The key difference between them is the
level of closeness of the results and their intensity of results. The
Kārakāñśa being the representative of the soul, connects the yoga to the
largely unchanged soul through various re-incarnations. On the other
hand, the yogas associated with the Lagnāñśa are largely restricted to the
current life. In other words, the yogas and their experiences are subtle and,
in a manner, lesser outwardly manifested. At the same time, those
associated with the Lagnāñśa are relatively gross and are more outwardly
manifested. While reading the results of various yogas, a distinction should
be made between the subtle and the gross.
Although many rules are common to both the Lagnāñśa and the
Kārakāñśa, their level of intensity is different. If a Yoga is present from
Lagnāñśa, it may be more visible and outwardly manifested, but its
intensity is lesser than that of Kārakāñśa. That which characterises the
soul through multiple births will be stronger than those related to the
current birth. The Udaya Lagna is manifested at birth, and so is the
Lagnāñśa. An important thing to observe here is that, even though the
things denoted by the Kārakāñśa lie deep within and are of strong
intensity, they may not be outwardly manifested but remain as an
undercurrent behind many of our subconscious drives!
In summary, while the Lagnāñśa represents that which is
outwardly manifest, the Kārakāñśa has subtle but strong desires, which
may not be outwardly manifested. When these Lagnas align in the
Navāñśa, they set the stage for self-actualization. The alignment between
them can occur when they are either conjunct or are in mutual Trikoṇas.
Instead, if they are in Ṣaḍāṣṭaka5, it denotes a misalignment of this life
with the overall path of the soul, indicating that life can be a bed of thorns.
This concept of alignment and misalignment can also be applied to the
other Carakārakas as well as the Bhāvas they represent, for instance,
Putrakāraka and the 5th house, Dārākāraka and the 7th house etc.
What is the significance of the other Carakārakas in this scheme
of things? Our ātma is associated with other ātmas through multiple
births. The interrelationship of the individual’s ātma with other ātmas
manifests various experiences concerning other relations in this birth.
They shape our subtle psychological impulses that influence our attitudes
and behaviours towards others. For instance, the interrelationship
between the Ātmakāraka and Putrakāraka can surface as experiences
with our children in the current birth! Additionally, the influences and
yogas concerning Putrakāraka can also shape the characteristics of the

5Ṣaḍāṣṭaka comprises of Shad meaning 6th and Āṣṭaka meaning 8th. Therefore, the term
means mutual 6th-8th placement.

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children that we experience in the current birth. This way, one should
blend the results of the various Carakārakas with that of the Bhāva results
to judge the connection and interrelationship between the Karma of past
births and that of the current birth.
The power of the ātma-level Karma is such that they can manifest
great affluence or poverty! For instance, if there are only Saumyas in the
Kārakāñśa and Lagnāñśa and they are dṛṣṭied by only Saumyas, the native
enjoys Rājayoga. Similarly, when Saumyas occupy the Svāñśa or in
Kendra-Trikoṇa from it and are devoid of Krūras, the native is prosperous
and knowledgeable. Mixed Grahas give mixed results.
In the context of Kārakāñśa and Svāñśa Kuṇḍalī, one must also
know the alternate view of other scholars. According to Śrī
Nemichandra Śāstrī, a notable Jyotiṣī and author of Bhartiya
Jyotiṣa, among the 7 Grahas, one with the highest longitude is the
Ātmakāraka. The Kārakāñśa Kuṇḍalī is one where the Lagna is
identical to the Navāñśa occupied by the Ātmakāraka. The other
Grahas remain unchanged in the Rāśi Kuṇḍalī. On the other hand, the
Svāñśa Kuṇḍalī is one where the Lagna is identical with the Navāñśa
Kuṇḍalī, with Navāñśa Lagna as the starting point. The Graha are
considered in their respective Navāñśas.
According to this view, the Kārakāñśa Lagna is the
superimposition of the Navāñśa Ātmakāraka on the Rāśi Kuṇḍalī.
According to Pt Sanjay Rath, when the Ātmakāraka is transposed in this
manner, the Lagna should be called the Kārakāñśaka Lagna instead of
Kārakāñśa Lagna. As the name suggests, Kārakāñśa means the Añśa of
the Kāraka. The Añśa is the short form of Navāñśa, and Kāraka is that of
Ātmakāraka.
Hence, the Navāñśa position of the Ātmakāraka makes logical
sense. However, I suggest not disregarding the views of a learned scholar
such as Śrī Nemichandra and must experiment. What Śrī Nemichandra
states about the Svāñśa Kuṇḍalī is the same as Lagnāñśa Kuṇḍalī, i.e., the
Navāñśa Kuṇḍalī seen from the standpoint of the Navāñśa Lagna.

ASCERTAINING THE ĀTMAKĀRAKA

Determining the Ātmakāraka is a crucial step in deciphering the
results of Svāñśa. I have explained the approach to determine this in the
Kārakatva volume of the Book (ISJ Book2); however, I am explaining it
again for further elucidation. This is in the form of a dialogue between
Jayanta and his Guru, Ācārya Saurajit.
Jayanta: Guruji, kindly explain to me the Ātmakāraka and why we
must know about it.
Guruji: Ātmakāraka is the Kāraka for self since Ātma is self.
Knowledge of Ātmakāraka reveals your true nature. Therefore, you must
learn about it.
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Jayanta: But don’t we know about one’s True nature from the
Lagna? Why must we need Ātmakāraka?
Ācārya: That depends on how to conceive one’s True self. One’s
identity in this life is based on the Udayalagna. But how about one’s True
self, which is beyond this birth? For instance, Bhagavan Śrī Kṛṣṇa is an
Avatāra of Bhagavan Viṣṇu. We can learn about Bhagavan Śrī Kṛṣṇa from
his birth in Dvapara Yuga, and similarly, about Bhagavan Rāma from his
birth in Treta yuga. But how would you see who they are beyond their
births in the different Yugas?
How would you know that they are different forms of Bhagavan
Viṣṇu in different lives? Like Bhagavan takes different Avatāra, each
Jīvātmā takes several births. We can learn about them in individual births
from the Udaya Lagna. But if we wish to learn about their “self” that is
beyond the births, we must consider the Ātmakāraka. The Ātmakāraka
indicates the person (Ātma/Soul) who incarnates as different creatures
(human or others) through different births.
Jayanta: Thanks for clarifying Guruji, but why are there so much
confusion about determining the Ātmakāraka?
Ācārya: There is no confusion. People fight among themselves
because of an incorrect interpretation of the ślokas of Maharṣi Parāśara
and Jaimini/
Jayanta: What is the incorrect interpretation, and what is the
correct one?
Ācārya: Maharṣi Parāśara states in Bṛhatparāśara “ātmākāraka
bhāgebhyo nyūnāṃśo’mātyakārakaḥ। tasmānnyūnāṃśako bhrātā
tannyūnomātṛ saṃjñakaḥ ॥13॥ tannyūnāṃśaḥ pitātasmādalpāṃśaḥ putra
kārakaḥ। putrānnyūnāṃśako jñatirjñāternyūnāṃśako hi yaḥ ॥14॥ sa dāra
kārako jñeyo nirviśaṃke dvijottama। carākhyakāralā ete brāhmaṇā
kathitāḥ purā॥15॥ mātṛ kāraka mevā’nye vadanti suta kārakam। dvau
grahau bhāga tulyau cejjāyetāṃ yasya janmani॥16॥ tadagra kāraka
syaivaṃ lopo jñeyo dvijottama। sthirakārakavaśāttasya phalaṃ jñeyaṃ
śubhā’śubham॥17॥”
This means the Graha next to Ātmakāraka is the Amātyakāraka.
Likewise, the Kārakas in the sequence are Bhrātrikāraka, Mātṛkāraka,
Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka. These are
Carakārakas. Some consider Mātṛkāraka and Putrakāraka as identical. If
two Grahas have the same Sphuṭa, both become the same Kāraka, in which
case there shall be a deficit of one Kāraka. In that circumstance, the
Sthirakāraka takes the place of the Carakāraka, from which the relative’s
good and bad things should be divined.

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Jayanta: So, there are eight Carakārakas? Amātyakāraka.

Likewise, the Kārakas in the sequence are Bhrātrikāraka, Mātṛkāraka,
Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka?
Ācārya: Yes, indeed, there are eight Carakārakas.
Jayanta: Then why do some people believe that there are seven?
Ācārya: Because they confuse the statement “Some consider
Mātṛkāraka and Putrakāraka as identical.”
Jayanta: Kindly explain further. If the two Kārakas are the same,
then aren’t there seven Carakārakas?
Ācārya: That is indeed the confusion. The Carakārakas are
“always” eight. It is like eight buckets, filled by either seven or eight
Grahas.
Usually, seven Grahas fill the positions of the eight Carakārakas,
but in rare circumstances, they are filled by eight Grahas. In both cases,
the number of Carakārakas is the same; only the number of Grahas filling
those positions is seven or eight.
Usually, only one Graha fills two positions, but when there is
Añśasāmya, the eighth Graha comes into the picture.
Jayanta: Kindly explain what Añśasāmya is.
Ācārya: Añśasāmya is when the Añśa (degrees) of the two Grahas
are the same.
Jayanta: Should we not consider the minutes and seconds? Or
should it be only a degree?
Ācārya: It should only be degrees, and not minutes and seconds.
Minutes are called Kāla and seconds, Vikalā and they are disregarded. For
instance, if the Sphuṭa of a Graha is 11:25:36, it should be considered as
12°, or 12 Añśa, since its always rounded up. So, if another Graha is in
11:00:12, they are both in Añśasāmya, as their Añśa will be 12°.
Jayanta: But is it not reasonable to consider the Kāla and Vikalā
also?
Ācārya: No, if we consider Kāla and Vikalā, then we will hardly
have Añśasāmya; besides, the classical texts specifically state equality of
the Añśa.
Jayanta: So, what happens when the Grahas are in Añśasāmya?
Ācārya: Then, Rāhu is inserted into the picture, and therefore, the
Grahas participating in the scheme become eight. When that happens,
Mātṛkāraka/Putrakāraka is split into two separate Kārakas, which is done
by placing the Putrakāraka after the Pitṛkāraka.
In Añśasāmya, the foremost among the Graha having Añśasāmya
(considering Kāla and Vikalā) is called the Agrakāraka, the immediately
following it is the Upakheṭa, the last one Antyakāraka, and anyone
between the Upakheṭa and Antyakāraka is called Madhyakheṭa.

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The Agrakāraka and Antyakāraka are considered to resolve a tie

of Añśasāmya. We can call the Madhyakheṭa Upakheṭa or Upakheṭa
Madhyakheṭa, which is of no consequence because they are both placed in
between the Agrakāraka and Antyakāraka.
Jayanta: What is the disappearance of Kāraka?
Ācārya: In Añśasāmya, the Agrakāraka becomes the concerned
Kāraka, only to disappear eventually and its position filled by the
Antyakāraka.
The Antyakāraka disappears when there is Añśasāmya but
eventually appears to displace the Agrakāraka from his portfolio.
Before Antyakāraka, the Upakheṭa and Madhyakheṭa take their
turn to displace the Agrakāraka and each other progressively before
Antyakāraka takes over.
If we accept that the Antyakāraka displaces the Agrakāraka, this
need not be limited to only Amātya. This should apply to all Kārakas from
Ātmakāraka to Jñātikāraka.
Regarding Dārākāraka, more than one Graha do not vie for the
portfolio, as that is the last portfolio. If at all, there shall be only one Graha
available for it to become a Kāraka.
Jayanta: When a Graha leaves its portfolio as Antyakāraka and
becomes Agrakāraka, does it not leave its portfolio vacant?
Ācārya: In Añśasāmya, the lower portfolios are left vacant because
more than one Grahas vie for the higher portfolio.
The concerned Sthirakāraka fills the portfolios for which a Graha
cannot be assigned.
For this purpose, there must be a Carakāraka-Sthirakāraka
correspondence. This is Amātya-Bṛhaspati, Bhrātṛ-Maṅgala*, Mātṛ-
Candra/Maṅgala, Pitṛ- Sūrya/Śukra, Putra- Śani (Parāśara),
Bṛhaspati (Jaimini), Jñāti- Budha, Dārā- Śukra.
Regarding Bhrātṛ- for younger siblings, Maṅgala must be
considered, whereas Śani (Jaimini) should be considered for elder siblings.
Bṛhaspati should be considered regarding Putra and Śani as Sthira
Putrakāraka appears to be corrupted Sanskṛt śloka. This is clarified in the
edition of Ganesh Dutt Pathak.
There is no Sthirakāraka defined for the Amātyakāraka. But based
on the association of Amātya either to 5th (advisor) or 9th (Guru), Bṛhaspati
should be the Kāraka.
The Ātmakāraka does not remain without a Kāraka Graha, and
therefore, there is no Sthirakāraka defined for this Kāraka. Besides, we
consider Sūrya as the Naisargika Ātmakāraka. But for Carakāraka
determination, we do not need a Sthirakāraka for Ātma.

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Jayanta: But some scholars consider 8 Carakāraka for living

beings and 7 for non-living. That appears logical to me since non-living
beings do not have children. They do not produce off-springs.
Ācārya: The proposition that in the 7 Graha Carakāraka scheme,
the Putrakāraka does not appear is flawed.
This is because of two reasons, (1) it is illogical to associate the
Kārakas to all relations but leave out a crucial relation - the child, and (2)
if Putrakāraka is not required to be present in the Carakāraka scheme,
why is that the Sthirakāraka is defined for it.
An essential need of Sthirakāraka is that it fills the vacuum
created by Añśasāmya. Therefore, the Sthirakārakas are defined
immediately after Carakārakas.
The sequence of eight Carakārakas are Ātmakāraka,
Amātyakāraka, Bhrātrikāraka, Mātṛkāraka, Pitṛkāraka, Putrakāraka,
Jñātikāraka and Dārākāraka. Normally, the same Graha is assigned to
Mātṛ and Putra, as it does not need to be of lesser sphuṭa than Pitṛ. When
the Grahas are ranked about their Añśas, the sequence of the Grahas is
Ātma, Amātya, Bhrātṛ, Mātṛ/Putra, Pitṛ, Jñāti and Dārā. But when
there is Añśasāmya, the sequence becomes Ātma, Amātya, Bhrātṛ, Mātṛ,
Pitṛ, Putra, Jñāti and Dārā. This means that, in Añśasāmya, the Graha
representing Putra comes after Pitṛ since Mātṛ and Putra are no longer the
same Graha.
We think that the Saptakāraka must be assigned to Jaḍātmā and
Aṣṭakāraka to the Jīvātmā is flawed because the Maharṣis nowhere
mention it.
The Saptakāraka is the default assignment, and only when there
is an Añśasāmya the Aṣṭa-Kāraka scheme is followed; that is because the
Sthirakārakas of both Mātṛkāraka and Putrakāraka cannot be assigned to
the same Kāraka slot.
In both schemes, there are 8 Kārakas. The only difference between
them is that, in the default scheme, only 7 Grahas are assigned,
whereas, in the Añśasāmya scheme, 8 Grahas are assigned.
Jayanta: When is Rāhu included as a Kāraka in Carakāraka?
Ācārya: Only when there is an Añśasāmya.
Jayanta: Why is Ketu not included?
Ācārya: Because it does not matter since Rāhu and Ketu have
precisely the same Sphuṭa. Consider it as Rāhu or Ketu; it is the same.
Jayanta: How are they related to the Bhāvas?
Ācārya: The Viśeṣa Bhāvakārakas for the 12 Bhāvas are (1)
Ātmakāraka, (2) Dārākāraka, (3) Bhrātrikāraka, (4) Mātṛkāraka, (5)
Putrakāraka/ a Graha in the 5th/ Amātyakāraka (6) Jñātikāraka, (7)

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Dārākāraka, (8) Ātmakāraka, (9) Amātyakāraka, (10) Ātmakāraka, (11)

Bhrātrikāraka, and (12) Ātmakāraka.
Among these Kārakas, the Maharṣi only states about the Kārakas
of only 6 Bhāvas, viz., (1) Ātmakāraka, (2) Dārākāraka, (3) Bhrātrikāraka,
(5) Putrakāraka, (7) Dārākāraka and (11) Bhrātrikāraka. Besides, a Graha
in the 5th is also assigned as Putrakāraka.
The remaining were left to the judgement of the earnest seeker.
The assignment of Mātṛkāraka to the 4th and Pitṛkāraka to the 9th is well
understood.
The Amātyakāraka should be assigned to the house of Ministers
(Mantri), which is 5th. The Amātya could also mean one’s spiritual guide,
seen from the 9th house. Therefore, both 5th and 9th should be assigned
the Amātyakāraka.
6th is known as the Jñātibhāva, so it is intuitive to assign the
Jñātikāraka to the 6th.
The 10th is the house of the King, and the Ātmakāraka is the King
of the Kuṇḍalī; therefore must be assigned to this Bhāva.
The remaining Bhāvas are 8th and 12th and appear without any
Kārakas. Now, since the King is the governor of all portfolios which are not
assigned a minister, these two Bhāvas must be governed by the
Ātmakāraka.
The 8th also stands for our shadow self (chāyā puruṣa), which is
why the Lagneśa also governs the 8th in the Kālapuruṣa Kuṇḍalī.
The 12th is the house of liberation, and it is the Ātmakāraka who
can govern liberation. Therefore, it is natural to assign Ātmakāraka to this
Bhāva of Mokṣa.
The reason for assigning these Viśeṣa Kāraka to a Bhāva is that,
when a Bhāva is judged, in addition to the Sthira Bhāvakāraka, these
Viśeṣa Kārakas must also be assessed.
Those who still think the 2nd should be assigned to Amātyakāraka
instead of Dārākāraka, merely because the Amātyakāraka is the 2nd
Kāraka in the order of Kārakas, should benefit from this śloka of Maharṣi
Parāśara.
This is extracted from Śrī Ganesh Dutt Pathak’s version, which
states, “atha bhāvakārakamāha adhunā saṃpravakṣyāmi viśeṣa
bhāvakārakān। januralagnaṃ ca vidyādvai ātmā kārakameva ca ॥34॥
dhanabhāvaṃ vijānīyāddārakārakameva ca॥ ekādaśe jyeṣṭhabhrātustṛtīye
tu kaniṣṭhakaḥ॥35॥ sute sutaṃ vijānīyāttathā saptamabhāvataḥ॥
sutasthāne pahastiṣṭhetso’pi kāraka ucyate॥36॥”.
This means, regarding the Bhāvakārakas, I am now narrating the
Viśeṣa Bhāvakārakas. The Kāraka for Janmalagna is the Ātmakāraka.

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That of Dhanabhāva is the Dārākāraka, Ekādaśa is elder brother

(jyeṣṭhabhrātu) and Tṛtīya younger brother (kaniṣṭhakaḥ).
Now, there are no Carakārakas for Jyeṣṭhā and Kaniṣṭha Bhrātā;
therefore, the Bhrātrikāraka is implied for both.
The Sutabhāva is accorded a unique place because not only does it
have a Sthira Bhāvakāraka, which is Bṛhaspati, and a Carakāraka, which
is Putrakāraka, there is another Kāraka, which is the Graha in the 5th.
A deviation of these Ślokas from that of Śrī Sānthānām’s is that
Saptamabhāva is missing in śloka “sute sutaṃ vijānīyāttathā saptama
bhāvataḥ॥”.
Śrī Sānthānām’s edition reads this as “sute sutaṃ vijānīyāt patnīṃ
saptama bhāvataḥ।”, which is logical because Patni (wife) should be seen
from the Saptamabhāva, instead of children, as per Śrī Ganesh Dutt
Pathak.
Jayanta: Kindly explain the significance of the Carakārakas again.
Ācārya: Why is Ātmakāraka so important? To answer this,
Maharṣi Parāśara states in Bṛhatparāśara 32.8 that out of these
Carakārakas, Ātmakāraka has the prime say on the native, just as the
king is the head of all affairs and is entitled to arrest (bandhana) and
release (mokṣa) men.
Maharṣi Jaimini states in sūtra 1.11 that the Ātmakāraka
is the master of either bandhana or mokṣa.
The Bandhana and Mokṣa can be translated as getting imprisoned
or released from imprisonment, or they can be translated as getting bound
or released from the shackles of this world.
In a spiritual sense, whether one is on the path of Bandhana or
Mokṣa should be studied from the Ātmakāraka.
Śrī Acyutānanda Jha and Śrī BS Rao write in their commentary
that when the Ātmakāraka is dignified in his Ucca etc., is subject to
Saumya yutidṛṣṭi fortifies the Rāśi and the native is on the path of Mokṣa.
On the other hand, when the Ātmakāraka is in his Nīca/Śatru Rāśi
and afflicted by Krūra yutidṛṣṭi, the native is on the path to bondage, i.e.,
does not attain liberation easily.
Jayanta: Kindly explain with an example Guruji.
Guruji: Let us consider the Kuṇḍalī of Śrī Rāmakṛṣṇa. Let us first
ascertain the eight Carakārakas. The Añśa of the Grahas are Sūrya 7°
(6:47)), Candra 23° (22:09), Maṅgala 23° (22:10), Budha 15° (15:00), Guru
15° (14:27), Śukra 9° (8:59), Śani 14° (13:35), Rāhu/Ketu 3° (2:47).
There are two Añśasāmyas in this case because Candra and
Maṅgala are in the same Añśa, whereas Budha and Guru are in the same
Añśa. We must include Rāhu in the picture. But Rāhu’s Añśa should be
considered from the end of the Rāśi, which makes it 27°.

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Arranging them in the order of highest to lowest, we have:

Rāhu 27°, Maṅgala/Candra 23°, Budha/Guru 15°, Śani 14°, Śukra
9°, Sūrya 7°.
The Carakārakas are Ātma Rāhu, Amātya Maṅgala/Candra,
Bhrātṛ ___, Mātṛ Budha/Guru, Pitṛ___, Putra Śani, Jñāti Śukra and Dārā
Sūrya.
Substituting the Sthirakārakas for the empty spaces, for Bhrātṛ
and Pitṛ, we have
Ātma Rāhu, Amātya Maṅgala/Candra, Bhrātṛ Maṅgala (y) / Śani
(e), Mātṛ Budha/Guru, Pitṛ Sūrya/Śukra; Putra Śani, Jñāti Śukra and
Dārā Sūrya. Sūrya with more Grahas is stronger than Śukra, who is alone.
So, the final ranking is
Ātma Rāhu, Amātya Maṅgala/Candra, Bhrātṛ Maṅgala (y) /
Śani (e), Mātṛ Budha/Guru, Pitṛ Sūrya; Putra Śani, Jñāti Śukra
and Dārā Sūrya. For the Bhrātṛ, Maṅgala is for younger (y), and Śani is
for elder (e) siblings.
There are two Amātya and Mātṛ Kārakas. Among them Maṅgala
and Budha are the Agrakārakas, and Candra/Guru are the Antyakārakas.

To learn about the real self of Śrī Rāmakṛṣṇa Paramahaṁsa, focus

on Rāhu. Rāhu is a highly mystical Graha and is in Uccarāśi and Makara
Navāñśa. Rāhu is in high dignity, indicating that Śrī Rāmakṛṣṇa is a
highly evolved soul. Rāhu is in the 4th house of mother, and he worshipped
Devi Kali intensely. His life’s goal was to worship the mother. Rāhu is in
Vṛṣabha Rāśi, the Uccarāśi of Śukra and Mūlatrikoṇa of Candra. They

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indicate a highly compassionate soul whose birth was to spread the

mother’s name, love and compassion.
Let us also take the Kuṇḍalī of Svāmi Vivekānanda.
The Sphuṭa of the Grahas are Sūrya: 30° (29:19), Candra 18°
(17:12), Maṅgala 7° (6:12), Budha 12° (11:40), Guru 4° (3:55), Śukra 7°
(7:00), Śani 14° (13:28), Rāhu/Ketu 7° (6:21). There is Añśasāmya between
Maṅgala and Śukra; therefore, we must include Rāhu in the scheme.
Arranging them in descending order, we have:
Sūrya: 30°, Candra 18°, Śani 14°, Budha 12°, Śukra 7°, Rāhu 7°,
Maṅgala 7°, Guru 4°
Ātma Sūrya, Amātya Candra, Bhrātṛ Śani, Mātṛ Budha, Pitṛ
Śukra/Rāhu/Maṅgala; Putra ___, Jñāti ___ and Dārā Guru.
Substituting the Sthirakārakas for Putra and Jñāti we have:
Ātma Sūrya, Amātya Candra, Bhrātṛ Śani, Mātṛ Budha, Pitṛ
Śukra/Rāhu/Maṅgala; Putra Guru/Śani, Jñāti Budha, and Dārā
Guru. Regarding the Sthirakāraka for Putra, Maharṣi Parāśara and
Jaimini have differences in opinion. While Maharṣi Parāśara considers
Guru as the Kāraka, Maharṣi Jaimini considers Śani.

Sūrya is the Ātmakāraka and denotes his true self. Sūrya is in

Dhanu Rāśi and Kanyā Navāñśa. Sūrya indicates a Jñānī, more so in
Dhanu Rāśi. Kanyā Navāñśa also indicates a Jñānī (scholar) with wide
knowledge. Sūrya is in the Lagna, indicating a self-realized soul. His
conjunction with Budha and Śukra indicates his sharp intellect and
extraordinary speech (eloquence).

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The characteristics of the self beyond current birth are known from
examining the Cara Ātmakāraka in the Rāśi and Navāñśa. This should be
learnt from this chapter of Svāñśa Lagna.

WHICH NAVĀÑŚA TO USE?

Jayanta: Guruji! Kindly explain which Navāñśas we should use for
judging the effects of Svāñśa Lagna. Some scholar suggests that we should
use Jaimini Navāñśa, but some suggest using Parāśarī. Kindly explain the
differences between them and their usages.
Ācārya: The most common Navāñśa used in today’s Jyotiṣa
community is called the Parāśarī Navāñśa. It is the Parivṛtti Navāñśa,
which means that Navāñśa progression commences in an unbroken
succession of Rāśis. For instance, the 9 Navāñśas of Meṣa is Meṣa to
Dhanu. Therefore, the 9 Navāñśas of Vṛṣabha commence from Makara, the
Rāśi after Dhanu (the last Navāñśa of Meṣa). Like this, there are 9 cycles
of the zodiac in this Navāñśa without any breaks in between.
One unique feature of this Navāñśa is that the 1st Navāñśa of Cara
Rāśi, 5th Navāñśa of a Sthira Rāśi and the 9th Navāñśa of a Ubhaya Rāśi
are Vargottama. A Graha is called Vargottama when the Graha is in the
same Rāśi and Navāñśa. Suppose in a Kuṇḍalī Budha is in Siṅha Rāśi. If
Budha is in Siṅha Navāñśa, he is Vargottama.
There is a variation of Navāñśa called the Kṛṣṇamiśra Navāñśa.
The reference to this Navāñśa is found in Jyotiṣa Phalaratnamālā śloka
1.3 by Śrī Kṛṣṇamiśra, and the interpretation is based on that of Śrī
Iranganti Rangacharya.
This is based on the Prakṛti Cakra principle, which is Krama
(zodiacal) order for Ojarāśi, and Vyutkrama (anti-zodiacal) order for
Yugmarāśi.
In this reckoning, the commencing Rāśi in the Navāñśa is as per
the Parāśarī Navāñśa, i.e., Cararāśi in Trikoṇa to the concerned Rāśi,
however, the direction of movement is reversed for Yugmarāśis.
There is, however, a problem with this Navāñśa, as pointed out by
Śrī PVR Narasimha Rāśi in an article on the internet. The issue with this
Navāñśa is the representation of the Rāśis from Meṣa to Mīna are 9, 12,
12, 9, 6, 6, 9, 12, 12, 9, 6, 6, i.e., Meṣa appears 9 times, Vṛṣabha/Mithuna-
12 times etc.
The Rāśis are not represented an equal number of times. It is
reasonable to expect the Rāśis to appear the same number of times as the
Varga number (i.e., 9 for Navāñśa) unless there is a specific reason behind
the deviation. I do not think this is wrong, but something more needs to be
understood for this Navāñśa.
There is a variation called the Somanātha Navāñśa as per the
author Śrī Somanātha Miśra. Śrī Somanātha Miśra is the son of Śrī

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Kṛṣṇamiśra and is the author of Kalpalatā, which is an exposition of

Jaiminīsūtra.
In this exposition, he clarifies his stance on the Navāñśa and
clarification of his father Kṛṣṇamiśra’s narration. In this narration, the
issue of the Rāśis appearing a different number of times is addressed.
Somanātha’s commentary called “Kalpalatā” apparently leaves no
ambiguity and makes things “explicit”. Somanātha’s commentary
apparently says “meṣasya tu meṣādi, vṛṣasya tu kanyādi, mithunasya tu
tulādi, karkiṇo mīnādi”, which means Meṣa from Meṣa, Vṛṣabha- from
Kanyā, Mithuna- from Tulā, Karka- from Mīna. Then Madhura
Kṛṣṇamūrti Śāstrī gave a full table of 9 Navāñśas in all 12 Rāśis.
Eminent scholars have narrated their views regarding this. Based
on my studies of the Śāstras, I also arrived at the same conclusion that this
Navāñśa should be the correct interpretation of the Kramavyutkrama/
Savyāpasavya/Prakṛticakra order.
I found this to be correct based on my independent interpretation
of the Praśnamārga regarding the Dhātu-Mūla-Jīva classification that is
covered in the section of Kramavyutkrama Navāñśa.
Jayanta: Guruji, I never heard the Navāñśa called the
Kramavyutkrama or Savyāpasavya Navāñśa. Are they the same? Where
is it defined?
Ācārya: It is the same as Somanātha Navāñśa, but I have coined a
different name Kramavyutkrama Navāñśa because of the progression of
Rāśis in a Krama and Vyutkrama order. Krama is zodiacal and Vyutkrama
is anti-zodiacal. I also call it Savyāpasavya Navāñśa, which essentially
means the same. It comprises Savya- zodiacal and Apasavya- anti zodiacal.
Jayanta: Why did you need to define a different Navāñśa?
Ācārya: This is to show support for the interpretation of Śrī
Somnath Miśra and confirm that his interpretation of the Navāñśa is
correct. This is based on an independent assessment by me on a separate
set of parameters, the Dhātu-Mūla-Jīva classification of Navāñśa, and
therefore, I coined a different Name. We should also call this
Dhātumūlajīva Navāñśa.
Jayanta: Kindly explain, Guruji, what you found. How do you know
that Śrī Somanātha’s interpretation of Navāñśa is correct?
Ācārya: Now, I shall explain the basis of the Kramavyutkrama
Navāñśa.
This Navāñśa is the same as Somanātha Navāñśa; however, I have
restated it here to show the basis on which I arrived at the same conclusion
as Śrī PVR Narasimha Rao, Śrī Madura Kṛṣṇamūrti, and Śrī Somanātha.
Regarding the Dhātumūlajīva classification, Praśnamārga 29.22
states that Cara is Dhātu, Sthira is Mūla and Dvisvabhāva is Jīva.

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Again, Daivajñavallabha 10.10 and Praśnatantra 4.26 states that

In Ojarāśis, the nine Navāñśas represent in regular order, Dhātu, Mūla
and Jīva. In Yugmarāśis, the order is reversed.
In the regular Parāśarī Navāñśa, this does not hold good. For
instance, let us take 1st Añśa of Vṛṣabha Rāśi, a Yugmarāśi. This is Makara
Añśa, a Cararāśi, and should signify Dhātu. However, according to Ācārya
Varāhamihira and Śrī Nīlakaṇṭha (Praśnatantra), the 1st Añśa of a
Yugmarāśi should be Mūla, because the Navāñśa sequence for a
Yugmarāśi is reversed to Jīva-Dhātu-Mūla. Therefore, according to them,
Makara should be Jīva, which contradicts the statement that Cararāśi
should always be Dhātu.
How do we reconcile them? The only way to reconcile that is to
conceive of a Navāñśa Kuṇḍalī which moves in Savya (zodiacal) direction
for Ojarāśi and Apasavya (reverse) direction for Yugmarāśi.
According to this, the mapping of the Navāñśa should be as follows.
In this Navāñśa, the direction of counting the Navāñśa of a Yugmarāśi is
reversed. For instance, for Vṛṣabha Rāśi, the normal Navāñśa is counted
from Makara to Kanyā. But in this Navāñśa, the counting is from Kanyā
to Makara.
Kanyā is Ubhayarāśi – Jīva, Siṅha – Sthira – Mūla and Kanyā –
Cara – Dhātu. This Navāñśa fulfils the conditions given by Praśnamārga,
Daivajñavallabha and Praśnatantra.
Some scholars interpret the reversal of Navāñśa from the same
commencing Rāśi as Parāśara (Śrī Iranganti Rangacharya’s interpretation
of Śrī Kṛṣṇamiśra’s Navāñśa), for instance, for Vṛṣabha Rāśi, Makara-
Vṛṣabha.
However, even this interpretation fails to meet the Dhātumūlajīva
order of the Navāñśas, which should be Jīva-Mūla-Dhātu for Yugmarāśis.
If we were to accept Śrī Rangacharya’s interpretation, then it
becomes Dhātu-Jīva-Mūla (Makara-Cara-Dhātu, Dhanu-Ubhaya-Jīva,
Vṛścika-Sthira-Mūla).
Therefore, it is the interpretation of Śrī Somanātha Miśra alone
should be accepted as correct, according to which the mapping for Vṛṣabha
Rāśi is Kanyā-Ubhaya-Jīva, Siṅha-Sthira-Mūla, and Karka-Cara-Dhātu.
The 9 Navāñśas of the 12 Rāśis are provided in the following table
to avoid any confusion. The names of the Rāśi glyphs are Meṣa♈, Vṛṣabha♉,
Mithuna♊, Karka♋, Siṅha♌, Kanyā♍, Tulā♎, Vṛścika♏, Dhanu♐, Makara♑,
Kumbha♒ and Mīna♓.
Table 26

# ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓
1 ♈ ♍ ♎ ♓ ♈ ♍ ♎ ♓ ♈ ♍ ♎ ♓

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# ♈ ♉ ♊ ♋ ♌ ♍ ♎ ♏ ♐ ♑ ♒ ♓
2 ♉ ♌ ♏ ♒ ♉ ♌ ♏ ♒ ♉ ♌ ♏ ♒
3 ♊ ♋ ♐ ♑ ♊ ♋ ♐ ♑ ♊ ♋ ♐ ♑
4 ♋ ♊ ♑ ♐ ♋ ♊ ♑ ♐ ♋ ♊ ♑ ♐
5 ♌ ♉ ♒ ♏ ♌ ♉ ♒ ♏ ♌ ♉ ♒ ♏
6 ♍ ♈ ♓ ♎ ♍ ♈ ♓ ♎ ♍ ♈ ♓ ♎
7 ♎ ♓ ♈ ♍ ♎ ♓ ♈ ♍ ♎ ♓ ♈ ♍
8 ♏ ♒ ♉ ♌ ♏ ♒ ♉ ♌ ♏ ♒ ♉ ♌
9 ♐ ♑ ♊ ♋ ♐ ♑ ♊ ♋ ♐ ♑ ♊ ♋

Jayanta: Is this Navāñśa available in Jyotiṣa software?

Ācārya: Yes, Śrī PVR Narasimha Rao is included in this fabulous
Jagannath Horā software. He calls this Parāśara Navāñśa with even sign
reversal or Uniform Kṛṣṇamiśra Navāñśa (UKM). I urge you to call
Somanātha Navāñśa as per Śrī Somanātha Miśra or Kramavyutkrama
Navāñśa. I have not seen this implementation in Śrī Jyotiṣa Star (SJS),
another software I regularly use.
Jayanta: Kindly explain which Navāñśa Kuṇḍalī to use for the
Svāñśa assessment.
Ācārya: To answer this question, let us apply the principles in a
few cases and see where it makes better sense. We shall use the Navāñśa
to judge one’s inherent talent. The Grahas in the Trikoṇa to the Svāñśa
Lagna (Kārakāñśa/Lagnāñśa) indicate one’s innate talent. This is also seen
from the Grahas in the 2nd house (Devī Sarasvati/Vākdevi).

This is the Kuṇḍalī of Śmt Lata Mangeshkar, a singing legend

from India. As per Parāśarī Navāñśa, Candra, the Kāraka for singing is in
11th from the Lagnāñśa and 4th from the Kārakāñśa.

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But in the UKM Navāñśa, Candra is in Trikoṇa to the Lagnāñśa.

Therefore, UKM Navāñśa makes better sense in this case. Besides, the 5L
Śukra from the Kārakāñśa is in a Karka Rāśi and his dispositor Candra is
in Tulā. There is Parivartana between Śukra and Candra, indicating a
powerful influence of Candra on the 5H.

This is the Parāśarī Navāñśa of Singing Superstar Śrī Elvis

Presley. Budha is the Ātmakāraka, and therefore, Kārakāñśa is Dhanu.
Dhanu is also Lagnāñśa. Both Kārakāñśa and Lagnāñśa have Candra,
indicating his supreme singing talent.

In the UKM Navāñśa, Candra is in Kārakāñśa and in the 3rd from

the Lagnāñśa. But from Lagnāñśa, the 9L Budha is conjunct with Candra,
indicating a similar result, but the regular Parāśarī indicates stronger
results.

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This is the Parāśarī Navāñśa of Śrī Wally Jay, an American

martial artist of Chinese descent who primarily studied and taught jujutsu
and judo. He was the founder of the Gendai Budo martial art Small Circle
JuJitsu. Jay spent time with Bruce Lee and his associates in 1962,
teaching them judo and jujutsu techniques.
We should expect a strong influence of Maṅgala in the Navāñśa.
from the Lagnāñśa, the Trikoṇas have Candra, Sūrya, Guru and Śukra.
Maṅgala is not in a Trikoṇa. Candra is the Ātmakāraka, and to its Trikoṇa,
we have the same Grahas.
For a Martial artist, the 3rd house is equally important. Śani is in
the 3 in Sūrya’s Rāśi can indicate yogic practices, and Martial art could
rd

be one of them. But Maṅgala’s influence is missing.

In the UKM Navāñśa, however, Maṅgala is Nīca in the 2nd house,

indicating the knowledge of martial arts. Maṅgala is with Budha, and
Budha indicates flexibility (flexing body, like in yoga and martial arts).
From the Kārakāñśa (Tulā), Maṅgala is not in the Trikoṇa, but the 9th lord
Budha is with Maṅgala.
You can try this in several Kuṇḍalīs. But let me share what I found.
I found that the UKM Navāñśa better shows the indications
mentioned in the Svāñśa chapter, i.e., the Yogas forming in Trikoṇa, 2nd,
3rd etc. Even though sometimes the talent is also seen from the Parāśarī
Navāñśa, I found the UKM Navāñśa to indicate this more consistently.
In my UKM Navāñśa, Sūrya and Śukra are in Trikoṇa to the
Lagnāñśa. I am interested in Vedanta (Sūrya) and skills in a musical
instrument (mouth organ, and I started learning Violin, which I could not
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continue). But I am a recognized artist from my school days; my paintings

were displayed on the school notice board. I also won awards in drawing
during my school days. I could not pursue it because of other things, but
generally, I am good at sketching and painting. Śukra indicates this in Sva
Navāñśa in the 5th.

Maṅgala is the Ātmakāraka, and therefore, Vṛścika is the

Kārakāñśa. Ketu is in the 5th in Mīna Navāñśa, indicating the Jyotiṣa
Knowledge of the Ṛṣis (Mīna Rāśi). Besides, a Vargottama Budha in the 3rd
and aspecting the 3rd from Kārakāñśa indicates my book authoring.
Jayanta: If UKM is so useful, is Parāśarī Navāñśa still relevant?
Ācārya: Yes, indeed, it is highly relevant, but for other matters.
Jayanta: What is the basis of Parāśarī Navāñśa. Did Maharṣi
Parāśara provide this?
Ācārya: Yes, Maharṣi Parāśara explains in 6.12, navāṃśeśāścare
tasmāt sthire tannavamāditaḥ । ubhaye tat paṃcamāderiti cintyaṃ
vicakṣaṇauḥ। This means, the Navāñśa reckoning are: (1) for a Cararāśi
from there itself, (2) for a Sthirarāśi from the 9th thereof and (3) for a
Ubhayarāśi from the 5th thereof. The Maharṣi clearly explains this. So
undoubtedly, the Parāśarī Navāñśa is relevant and important.
Jayanta: What is the use of Parāśarī Navāñśa then?
Ācārya: You are deviating from the topic. This is not a lesson on
everything about the Navāñśa Varga. That will be covered in the Varga
Book.
Jayanta: Guruji! I am curious. Kindly explain only briefly.
Ācārya: There are several uses of Navāñśa, but an important use
is a marriage. You can find everything about the spouse’s family from the
Navāñśa.
Jayanta: Kindly explain with an example, Guruji!
Ācārya: Alright, take the example of Śmt Sonia Gandhi, and let us
decipher about her husband.
Jayanta: Can we find things about Rajiv Gandhi and his
assassination from this Kuṇḍalī?

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Ācārya: Why not? We are all interconnected. There is divine

synchronicity. We can find everything about her husband from her
Navāñśa.
Firstly, we notice that the 7th lord of Rāśi Kuṇḍalī is Śani, who is
Vṛścika Navāñśa. Normally the Husband’s Lagna should be in Trikoṇa/7th
to Vṛścika. But this is not always the case since the husband is born in
Siṅha. Sometimes, it is known from A7 or the UL. This is explained in the
Āruṛha section. In her case, the UL explains it. Normally, A7 shows sex or
business partners, and UL shows the spouse.
Spouse’s Lagna can be in Trikoṇa/7th from the Āruṛha or the
Ucca/Nīca Rāśi of the Āruṛha Lagna. Sometimes it is the Rāśi owned by
the strongest Graha in the Āruṛha. In this case, the husband is born in a
Trikoṇa (Siṅha) to UL.

Jayanta: How do we judge the spouse from Parāśarī Navāñśa?

Ācārya: Look at the 7th from the Navāñśa Lagna; that is the
spouse’s Lagna.
In this case, the Spouse’s Lagna is Kanyā. The Lord Budha is in
Siṅha, indicating that the husband will be royal. From Kanyā, Śukra is in
a Trikoṇa, indicating that he will have Śukra-related talent qualities. He
is well dressed and a lover of art and beauty.
Jayanta: Why was he the prime minister of India?
Ācārya: Because Rāhu is in the 10th indicates power/influence. The
10 lord Budha is in Siṅha, a Royal Rāśi, indicating royalty.
th

Jayanta: Śrī Rajiv Gandhi is of Siṅha Characteristics, but

according to this, he is Kanyā. How to reconcile this?

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Ācārya: We cannot get the precise Kuṇḍalī of a relative from

someone’s Kuṇḍalī, but we can get some resemblances.
In this case, his Lagna is Kanyā, but the Lagneśa is in Siṅha Rāśi.
That shows the Siṅha Rāśi influence. Besides, in his Kuṇḍalī, the Lagna
has Budha, and therefore, powerful Budha’s influence is also seen.
Besides, Guru, Maṅgala, Candra and Ketu have a powerful
influence on the Trikoṇa to his Lagna (Kanyā). The influence of Candra
and Guru is present in his Kuṇḍalī as these Grahas are in the Lagna. So,
you can see the parallels.
Jayanta: Can we also decipher the characteristics and life of his
mother?
Ācārya: The spouse’s mother must be seen from the 4th house
(mother) from the spouse (7th). The spouse’s mother’s Lagna is Dhanu in
the given Kuṇḍalī. It is Candra-Ketu yoga. The mother was born in Karka
Rāśi. The Lagneśa Guru is in Meṣa conjunct with Maṅgala. She was a
warrior lady, very daring.
Jayanta: How do we see from this Kuṇḍalī, Śmt Indira Gandhi was
the Prime Minister of India?
Ācārya: The Lagneśa is in the 5th house with the 5th lord, indicating
a powerful Rājayoga. Besides, the 4th lord is in the 5th house with the 5th
lord, indicating a Rājayoga.
Jayanta: Why did a suicide bomber kill Śrī Rajiv Gandhi?
Ācārya: For the cause of death, you must focus on the 3 rd and 8th
houses. From Kanyā, Śani is in Vṛścika Rāśi (violent) and 8th has Maṅgala
and Guru. Śani Vakrī in the 3rd indicates a painful death. Besides, Maṅgala
in the 8th indicates fire hazard (burning, bomb). Guru with Maṅgala in the
8th indicates the loss of other human lives. The 3rd is lorded by Maṅgala
and Ketu. Ketu indicates a terrorist act, i.e., a bomb blast.
Jayanta: Can we also see that Śmt Indira Gandhi was killed by her
bodyguard?
Ācārya: Dhanu is her Lagna. The 3rd has Sūrya (fire-arms) in
Kumbha Rāśi (violent). Kumbha and Vṛścika denote violent death because
they are co-owned by the Chayagrahas, Rāhu and Ketu. The 8th house is
vacant, and the 8th lord Candra is with Ketu, indicating a terrorist act.
Jayanta: How did his younger brother die? Can we also see that?
Ācārya: The Lagna is 3rd from Kanyā, i.e., Vṛścika. The Rāśi is
ruled by Ketu (and Maṅgala) and is occupied by Śani. The younger brother
was an erratic person (Ketu with Candra) and torturous (Vakrī Śani in
Vṛścika). 3rd from Vṛścika is Makara (vacant), and the 8th has Rāhu (violent
death). Rāhu in the 8th indicates some conspiracy. Rāhu is Vāyutattva
indicating the cause of death is air. He died in an Air Crash. The 8 th is also
dṛṣṭied by Ketu (Rāśidṛṣṭi), also indicating the air crash.

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According to Wikipedia, Gandhi died instantly from head wounds

in an air crash on 23 June 1980 near Safdarjung Airport in New Delhi. He
was flying a new aircraft of the Delhi Flying Club and, while performing
an aerobatic manoeuvre over his office, lost control and crashed. Gandhi
was a novice pilot but given to flashy daredevilry and dangerous low-flying.
His brother repeatedly warned Gandhi to wear proper shoes and
not Kolhapuri chappals in the cockpit, but Gandhi ignored his advice. He
was clad in kurta-pyjama and Kolhapuri chappals when he got into the
advanced Pitts S-2A aircraft. He flew low and indulged in some reckless
manoeuvres before crashing. Gandhi died instantly. It took eight surgeons
four hours to stitch up his mutilated body.
Regarding the effect of Vakrī Śani and Ketu on his personality, see
this incidence from Wikipedia.
Sanjay Gandhi and Brij Vardhan, accompanied by Jagmohan, the
vice-chairman of Delhi Development Authority (DDA), were reportedly
irked during his visit to Turkman Gate in the old Delhi area that he
couldn’t see the grand old Jama Masjid because of the maze of tenements.
On 13 April 1976, the DDA team bulldozed the tenements. Police resorted
to firing to quell the demonstrations opposing the destruction. The firing
resulted in at least 150 deaths. Over 70,000 people were displaced during
this episode. The displaced inhabitants were moved to a new undeveloped
housing site across the Yamuna River.
Jayanta: Wow! So much can be deciphered from Parāśarī Navāñśa.
Could you provide some enlightening advice regarding the use of
Navāñśas?
Ācārya: Jayanta! Jyotiṣa is a profound subject. There are many
tools for judging human life. But you need to have patience. Things are not
always crystal clear.
Navāñśa is an important Vargas, and scholars have differences in
opinions regarding the construction and usage of this Varga. I normally
use the UKM Navāñśa for judging the results of Svāñśa and Parāśarī
Navāñśa for marriage. The Parāśarī Navāñśa is also used for finding
Varga strength such as Saptavargaja Bāla (Ṣaḍbala) and Viṁśopaka Bāla.
In Vaiśeṣikāṁśa also, we should use Parāśarī Navāñśa.
But do not take this on blind faith. I would highly recommend
experimenting with the Varga and forming your opinion. The Śāstras are
silent about many such profound and subtle things, and you should gain
experience through experiments.

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16.4.1
THE BHĀVAS

A
systematic way to study the Kārakāñśa (Svāñśa) is to study the
Bhāvas from 1 to 12. While studying the Bhāvas, one must consider
the special yogas delineated for each Bhāva. While some of the
Bhāva assessments for Udaya Lagna are also applicable to Svāñśa Lagna,
there are differences as well. Therefore, a thorough understanding of the
special yogas makes one more capable of assessing a Kuṇḍalī accurately
and comprehensively.
While the question of which Navāñśa to use for applying these
principles cannot be readily answered, my suggestion is to experiment with
both Parāśarī Navāñśa as well as UKM (Kramavyutkrama) Navāñśa. With
adequate practice, one can see a trend. Unfortunately, there is no
straightforward answer to this, and scholars from both schools have
evidence to support their claims.

16. 4.1 .1
THE T AN UB HĀ VA

Tanu or the Lagnabhāva is the first and the foremost in any

Judgement, and Kārakāñśa is no exception. This Bhāva indicates the
vantage point through which the entire Kuṇḍalī is to be judged. One using
the north-Indian diamond chart format can caste a separate Kuṇḍalī
keeping the Kārakāñśa as the Lagna, and judge the entire Kuṇḍalī. For
the Lagna and the other Bhāva analysis, one should first consider the Rāśi,
then the Graha occupying the Bhāva, the Dṛṣṭi and then the placement of
the Bhāvanātha.
If the three factors, the Grahas in the Bhāva, the dṛṣṭi on the Bhāva
and the Bhāvanātha, are favourable, the results of the Bhāva can be
expected to be favourable. If one of the factors is unfavourable, one
experiences unfavourable results concerning the Bhāva to that extent.
Beyond the quantum of favourable and unfavourable results, one should
focus on the quality of the requests arising from intermingling the
influences of the Rāśi and the Grahas on the Bhāva.
The position of a Graha in the Rāśi, the yuti among the Grahas,
and the dṛṣṭi of Grahas on the Rāśi or Grahas indicate various qualities of
the results, which need to be understood first in isolation. After that, they
need to be blended judiciously to arrive at the final results. In the following
section, firstly, we will understand the impact of Rāśis and then of the
Grahas on the Tanubhāva from the Kārakāñśa. What is said about the
Kārakāñśa applies to the Navāñśa Lagna and also the Āruṛha Lagna.

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16.4.1.1.1
THE RĀŚI EFFECTS

Jyotiṣa classics talk about various kinds of troubles denoted by the

Rāśi occupied by the Svāñśa. This tells us the circumstances through which
the Rāśis manifest in our life. These can often be in the form of troubles
and sometimes other indications. Why troubles? We are born to learn or
experience specific things in this life. Philosophically, there is an element
of learning in each of our birth, and such experiences and learning can be
seen from the Svāñśa.
Both Maharṣi Parāśara and Jaiminī concur that, unlike the
remaining Rāśis, the results of Kumbha and Mīna are predominantly
auspicious, and according to Maharṣi Parāśara, Mīna Rāśi can even grant
Mokṣa. Why is that? We can interpret it in this manner – the Rāśis,
starting from Meṣa to Mīna, represent the various stages of development
of the Soul (the Karma associated with it).
One attains Mokṣa when the Karma reaches such a stage that
nothing remains to be experienced, favourable or unfavourable. Can we say
that one who has his Kārakāñśa closer to Mīna, such as Dhanu, Makara,
Kumbha and Mīna, is closer to their final destination? I think we could;
however, that is not the only condition to verify the developmental
maturity of Karma. There are other factors such as the Śubha or Krūra
Dṛṣṭi on the Kārakāñśa, strength of the Kārakāñśa lord etc. should also be
evaluated.

In Bṛhatparāśara 33.1-8, Maharṣi Parāśara state the effects of

Kārakāñśa occupying various Navāñśas starting from Meṣa in
the following manner:
(1) Meṣa: Nuisance from rats and cats always. A Krūra joining
will further increase the nuisance. (2) Vṛṣabha: Happiness from
quadrupeds. (3) Mithuna: Suffer due to itching etc., (4) Karka:
danger from water etc., (5) Siṅha: Danger of tigers and wild
animals. (6) Kanyā: Troubles from itching, corpulence, fire etc.,
(7) Tulā: a trader, skilful in making robes etc., (8) Vṛścika:
Troubles from snakes etc., affliction to mother’s breasts (no
mother’s milk), (9) Dhanu: Fall from height and conveyances
etc., (10) Makara: Gains from water-dwelling beings, conch,
pearl, coral etc. (11) Kumbha: One Constructs tanks etc. (12)
Mīna: final emancipation.
The Dṛṣṭi of a Saumya removes evils, while that of a Krūra does
not cause any good.” Maharṣi Jaiminī gives similar indications
in Jaiminīsūtra 1.2.2-13, which should also be referred to.

The Kārakatvas of the Rāśis denote the matters that cause trouble.
Although Maharṣi Parāśara calls out only a couple of indications of the
Rāśi, in my humble opinion, this could be extended to other Rāśi
Kārakatvas, a good understanding of which can help in divining such

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results with much greater depth. The results mentioned in the classical
texts are as mentioned below with explanatory notes. Not all the Rāśis
indicate troubles; for instance, Kārakāñśa in Kumbha and Mīna indicate
good results such as the construction of public utilities, an inclination to
follow Dharma etc. This tells us that, we should judge all the significations
of the Rāśis and conclude Śubha or Aśubha results depending on other
influences.
Table 27

# Rāśi Results as per the Maharṣis Notes

• Ruled by Maṅgala and
Uccakṣetra of Sūrya,
indicating small predatory
1 Meṣa Trouble from rats, cats etc. animals such as cats, rats
etc.
• The Rāśi is also associated
with mountain goats.
• This Rāśi is associated with
grasslands, pastures etc.,
symbolized by a Bull.
Troubles from quadrupeds (cow, • Therefore, this indicates
2 Vṛṣabha trouble from such animals as
bulls etc.).
Cow, Bull, Nilgai, Bison,
Zebra, Horse, Donkey, Mule,
Elephants etc. These are
herbivorous mammals.
• Budha rules skin, indicating
itches and skin infection.
Itches, skin infection, overweight
3 Mithuna • Budha is also Pṛthvī Tattva
problems.
indicating overweight
problems.
• Kāraka is a Jalatattva Rāśi
and governed by a Jalatattva
Graha Candra, indicating a
predominance of watery
element.
Trouble from watery diseases, • This indicates troubles from
4 Karka
hydrophobia, and leprosy. watery diseases or diseases
related to Jalatattva such as
hydrophobia, danger from
water, leprosy (Jalatattva +
Budha), water retention in
the body, oedema etc.
• Siṅha Rāśi is associated with
a jungle full of wild animals
such as lions, tigers etc.
Danger from dogs, tigers, and
5 Siṅha • This Rāśi indicates troubles
other canines.
from ferocious animals such
as Lion, Tiger, Hyena,
Leopard, Cheetah etc.

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# Rāśi Results as per the Maharṣis Notes

• Kanyā Rāśi is ruled by
Budha and is also Budha’s
Uccakṣetra. Like Mithuna,
this Rāśi indicates skin and
overweight problems.
• Additionally, there could be
Trouble from fire, weight
6 Kanyā danger from fire, as it is the
problems, skin infections.
6th House of naisargika
Kuṇḍalī, indicating injuries,
wounds etc.
• This is particularly a malefic
Rāśi for Maṅgala, indicating
danger from fire.
• Tulā is represented by the
symbol of balance, indicating
trade and commerce, as well
as justice.
• This is also ruled by Śukra,
7 Tulā Trouble from Trade and business. governing trade and
business.
• Therefore, this Rāśi indicates
troubles from matters
associated with trade,
business etc.
• Vṛścika is a Jalatattva Rāśi
ruled by Maṅgala and is the
Rāśi of scorpions and other
poisonous creatures such as
snakes etc.
• Therefore, this Rāśi indicates
troubles from poisonous
creatures and insects. This is
where Candra attains Nīca,
Watery diseases, danger from indicating drying of mother’s
8 Vṛścika reptiles and snakes, shortage of milk.
mother’s milk.
• One with Kārakāñśa in this
Navāñśa indicates a lack of
mother’s nursing and
nourishment due to
separation from the mother
or sickness to the mother.
• The same can be said when
Candra occupies Vṛścika
Rāśi and is also afflicted.
• Dhanu indicates heights,
cliffs, and high-rise
The danger of accidents and falls buildings.
9 Dhanu
from height. • Hence, Kārakāñśa in this
Rāśi indicates falls from
heights or accidents due to

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# Rāśi Results as per the Maharṣis Notes

falls from cycles, motorbikes
etc.
• This Rāśi governs the act of
falling, be it any fall.
• Makara indicates marshy
land and has two symbols:
crocodile and deer.
Danger from aquatic creatures, • Some believe this Rāśi is also
10 Makara birds and spirits besides skin associated with cremation
problems or psychic disorders. Ghats or burial grounds,
indicating troubles from
disembodied spirits, psychic
disorders, unexplained
ailments etc.
• According to Śrī
Varāhamihira, Kumbha is a
highly favourable Rāśi for
Guru, representing deep
philosophies of life.
Construction of lakes, tanks, • The last two Rāśis, instead of
11 Kumbha indicating troubles, show
gardens, roads, temples etc.
good things. This is because
they represent the stage
where the soul is either on
its journey towards the
destination of Mokṣa or is
ready for that.
• Mīna is the last Rāśi of the
Maharṣi Jaiminī states that the zodiac, indicating the soul’s
person is Law abiding, religious destination. It can be called
12 Mīna and righteous person, while the Mokṣa Rāśi. According to
Maharṣi Parāśara states that the Maharṣi Parāśara, one born
person attains Mokṣa. with Kārakāñśa in this Rāśi
attains Mokṣa.

The above list shows that not all the Rāśis denote troubles; some,
such as Kumbha and Mīna, indicate positive experiences and outcomes.
This endorses the view that the Maharṣi has only given a few cues here
and is asking us to evaluate all the characteristics of the Rāśis. I think the
following principles can be used for a complete understanding.

THE EXPERIENCES
When the Svāñśa is occupied or dṛṣṭied by Saumyas, the native
may have favourable experiences concerning the Rāśi Characteristics.
Only when Svāñśa is afflicted due conjunction of dṛṣṭi of Krūras do the
unfavourable experiences occur. It could also be possible when the lord of
Svāñśa is weak due to Nīca or Śatru Rāśi or conjunction or aspect by
Krūras.

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RĀŚI CHARACTERISTICS
Each Rāśi governs various kinds of creatures in this world. The
Paśu Rāśi govern animals; the Manuṣya Rāśis govern human beings and
human activities, the Jalacara Rāśis govern all water-dwelling
creatures, while the only Kīṭa Rāśi governs the entire insect world. The
Manuṣya Rāśis indicate some human activities, which can be highly
benevolent if Svāñśa is under the Yutidṛṣṭi of Saumyas. The Rāśi
classification is as follows:
Table 28
# Rāśi type Rāśi Indications
Manuṣya The first half of Dhanu, Kanyā, Mithuna,
- --
Rāśis Kumbha and Tulā are the Manuṣya Rāśis.
Manuṣya Dhanu 1st
1 Sportsman, archer etc.
Rāśis half
Manuṣya
2 Kanyā Girl, agriculture of corn etc.
Rāśis
Manuṣya
3 Mithuna A couple, relationship, communication etc.
Rāśis
Manuṣya
4 Kumbha Spiritual practices etc.
Rāśis
Manuṣya
5 Tulā Marketplace, trading etc.
Rāśis
Vṛścika is considered the only Kīṭa Rāśi, and
it is said to govern the land insects. Karka is
- Kīṭa Rāśi -- also considered a Kīṭa Rāśi by some and said
to govern the aquatic insects such as crab,
shrimp, and the entire crustacean family.
Insects of the land, poisonous insects, creatures
1 Kīṭa Rāśi Vṛścika
such as serpents, snakes etc.
2 Kīṭa Rāśi Karka Crustaceans, shrimps, crabs etc.
Karka, latter half of Makara and Mīna are
Jalacara
- -- Jalacara Rāśis. These Rāśis govern the
Rāśi
aquatic animals.
Jalacara
1 Karka Crabs, crustaceans etc.
Rāśi
Jalacara Makara 2nd Crocodiles, reptiles, Deer, creatures of marshy
2
Rāśi half land etc.
Jalacara
3 Mīna Fishes, aquatic mammals etc.
Rāśi
Meṣa, Vṛṣabha, Siṅha, latter half of Dhanu
- Paśu Rāśis --
and first half of Makara are Paśu Rāśis.
1 Paśu Rāśis Meṣa Goats, sheep etc.
Cow, bull, cattle, milch and agriculture animals,
2 Paśu Rāśis Vṛṣabha
bison, nilghai etc.
3 Paśu Rāśis Siṅha Lion, tiger, fierce wild animals etc.
Dhanu 2nd
4 Paśu Rāśis Unicorns, horses, zebras etc.
half

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# Rāśi type Rāśi Indications

Makara 1st
5 Paśu Rāśis Deer and other fast-moving animals etc.
half

OTHER INDICATIONS
Further to the indications stated by Maharṣi Parāśara and
Jaiminī, one must also study various other influences, as stated below. The
Kārakāñśa shows the good or bad things prevailing in the person’s life
through multiple births, while the Lagnāñśa shows things that are
occurring in the person’s life merely in this birth.
Table 29

# Parameter Details
• The Lord of the Rāśis should also be judged. For instance,
the Rāśis of Budha Mithuna and Kanyā indicate Skin
problems, itches etc.
1 Rāśyādhipati
• The Rāśis owned by Maṅgala can indicate injuries, boils
and cuts, those of Śukra indicate sexual or immunity
problems etc.
• For a Rāśi, determine the Grahas that attain Ucca or Nīca.
• There will be troubles concerning the Nīca Graha and
Śubha results concerning Ucca Graha. For instance,
Candra (representing the mother) gets Nīca in Vṛścika
Rāśi, indicating a shortage of the mother’s milk.
2 Nīca Grahas
• In Meṣa Navāñśa, the person can good in battles and attain
leadership position as it is the Ucca Rāśi of Sūrya.
• On the other hand, there can be chronic health troubles or
rheumatism, as it is the Nīca Rāśi of Śani. The native can
also be troubled by servants and pets.
• The Navāñśa of the Dusthāna lords should be checked for
the source of troubles.
• Physical problems can also be indicated by the Navāñśa of
Navāñśa of the the lord of the Bādhakasthāna, the troublemaker. Suppose
3
Dusthāna lords for a native, the 6L Śukra is in Dhanu Navāñśa; the native
likely meets a vehicular accident during the period of
Śukra. Here, the vehicle is denoted by Śukra, and Dhanu
Navāñśa denotes the act of falling.

This is the Kuṇḍalī of my dearest friend, born in Meṣa Rāśi and

Vṛṣabha Lagna. The Ātmakāraka is Maṅgala who is in Karka Navāñśa
conjunct with the Lagnāñśa. Therefore, the Kārakāñśa and Lagnāñśa are
in the same Navāñśa. In one of the conversations, I told him that he would
have problems with the seafood, such as prawns and crab, because of the
Karka Navāñśa. So, I advised him to avoid such food. Once, it so happened
that he thought of trying out crab soup in a restaurant.

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Nothing happened immediately, but later in the day, he developed

severe allergic rashes throughout the body, and his throat swelled, making
it difficult for him to swallow. In the Kuṇḍalī, Maṅgala is the 8L from
Candra Lagna and 12L from Lagna, i.e., Dusthāna lords, also indicating
the trouble from the Karka Navāñśa. Such people should be careful when
swimming in a river, as there is a danger of drowning.
16.4.1.1.2
SAUMYA VS KRŪRA

Bṛhatparāśara 33.9-11.
O Brāhmaṇa, (1) if there be only Saumyas in Kārakāñśa and the
Navāñśa of Lagna receives a Dṛṣṭi from a Saumya, the native
undoubtedly becomes a King. (2) When Saumyas occupy the
Kendras/Koṇas from the Kārakāñśa devoid of Krūra yutidṛṣṭi,
the native is endowed with wealth and learning (dhana-vidyā
yuta). (3) The presence of both Saumya and Krūra yields mixed
results. (4) If a Upagraha is in its Ucca, or Sva, or Mitra Rāśi
and is devoid of a Dṛṣṭi from a Krūra, the native attains
Kaivalyam (Mokṣa).

To understand the results of placement of various Grahas in the

Svāñśa Lagna (Kārakāñśa or Navāñśa Lagna), firstly, we need to
understand the overall results due to yutidṛṣṭi of Śubha vs Krūras. The
association of Saumyas on both the Kārakāñśa and the Navāñśa Lagna
offers great freedom in life, i.e., the native can lead a life based on his own
choices instead of being compelled by circumstances. I think that is the way

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the word King should be interpreted. If there are other Rājayogas in the
Kuṇḍalī, then the person can become a King or a high-placed politician.
The Kendras and Trikoṇas from the two vital points, Kārakāñśa
and Navāñśa Lagna, are also very vital in life. The Kendras represent the
four Puruṣārthas, i.e., primary goals in life, governed by Bhagavān Viṣṇu,
while the Trikoṇas represent the comfort factors bestowed on us by Devī
Lakṣmī. If these places are Yutidṛṣṭi of Saumyas, the native is blessed with
wealth and learning, the two key ingredients for attaining success in life.
Depending on the Kendra that is the strongest, i.e., occupied by
more Grahas, or Grahas in high dignity, or dṛṣṭied by more Saumyas etc.,
indicates the primary goal where the native will attain success. The Goals
are, (1) Dharma (1st) = fulfilment of duties and obligations, self-less actions,
charity etc., (2) Artha (10th) = material success, wealth, power, position,
status, influence etc., (3) Kama (7th) = fulfilment of desires concerning
leading a luxurious life, good family, wife, and children and (4) Mokṣa (4th)
= practice of detachment and preparation for liberation.
Maharṣi Parāśara states that if a Upagraha occupies its Sva, Ucca
or in the Rāśi of Saumyas and is devoid of dṛṣṭi from Pāpagrahas, the
native attains Mokṣa (kaivalya) at the end. This śloka appears to be out of
place in this context because Maharṣi was talking about the influences of
Śubha and Krūra and suddenly moves to the topic of Upagraha without a
proper context.
Suppose we consider this correct. In that case, it could be
interpreted as if the Upagrahas occupy the Lagna, Kendra or Trikoṇa, and
be in their Ucca etc., dignities, the native attains liberation after death.
However, assuming some corruption of the original text, this can also be
interpreted as if the Saumyas referred to in the previous verses are
in high dignity, the native can attain Mokṣa at the end. This could
be true, as the native may have fulfilled his duties in this life concerning
one of the four Puruṣārtha (primary goals). Only a true Jñāni can
confirm what is truly in this case.
16.4.1.1.3
THE GRAHA EFFECTS

After having understood the influences of the Śubha and Krūras

on the Svāñśa Lagna, the next step is to understand the results of the
specific Navagrahas. We can find similar dictums in Maharṣi Jaiminī’s
Sūtras 1.2.14-22. Even here, the Maharṣi narrates only a few indications,
which should be extended to other Kārakatvas of the Grahas.
While it is possible to extend the principles to various other
Kārakatvas of a Graha, it is important to reflect upon the specific results
stated by the Maharṣis. There must be a reason why the Maharṣis chose to
state only a few indications among many. The vocations listed here could
likely be more applicable to the Lagnāñśa than the Kārakāñśa. This is
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because, while the Kārakāñśa denotes the past impressions from previous
births, the Lagnāñśa indicate the karma to be performed in the present
birth. Blending these results with the other indications, such as Navāñśa
dispositor of the 10th lord from the strongest of 3 Lagnas, the Daśāñśa
Kuṇḍalī etc., we can arrive at the specific vocations.
What Dṛṣṭi should we consider here? I think applying
Grahadṛṣṭi to the Vargakuṇḍalī is not logical, as the Grahas are not truly
located places from which they can aspect each other. On the other hand,
since the Rāśis retain their essential characteristics in the Vargas, it is
logical to expect that the Rāśidṛṣṭi works in the Vargas. Therefore, the
Rāśidṛṣṭi should be considered more effective compared to the Grahadṛṣṭi
in the Vargakuṇḍalīs.

Bṛhatparāśara 33.13-18.
O Brāhmaṇa! The results of various Grahas occupying the
Kārakāñśa are (1) Sūrya: royal assignments, (2) Purṇa Candra:
enjoy pleasures, scholar, more so, if Śukra gives a Dṛṣṭi to the
Kārakāñśa, (3) strong Maṅgala, use a weapon, spear, live
through fire, an alchemist, (4) Budha: skilful in arts and
trading, intelligent, educated, (5) Guru: good acts, spiritualism
and Vedic learning, endowed with a longevity of 100 years, (6)
Śukra: sensuous, look after state affairs, (7) Śani: livelihood, as
due to the family (family tradition), (8) Rāhu: thief, bowman,
machinery maker, doctor, treating poisonous afflictions, and (9)
Ketu: deal in elephants, a thief.
Table 30

# Graha Results Notes

• Sūrya is the Kāraka for government.
Keen government Sūrya in the Svāñśa could indicate
1 Sūrya servant, political worker, that the native is either a government
and social service. servant, a politician or one who
liaises with the government regularly.
• Candra and Śukra are the Kārakas
for luxuries, the Kārakas of the
Sukhabhāva. Both are Jala Tattva
All kinds of luxuries, Grahas, denoting comfort and
educationist. Maharṣi happiness.
Purṇa
Parāśara adds that the
Candra • If either Graha occupies the Svāñśa,
2 presence of Purṇa
and the native can be blessed with
Candra in Svāñśa with
Śukra luxuries.
dṛṣṭi of Śukra also gives
the same result. • However, if there are jointly
associated either by conjunction or
aspect, the comfort level will
undoubtedly be higher.
• Sūrya and Maṅgala are both Agni
Expertise in metallurgy,
Tattva Grahas; however, there is a
3 Maṅgala weapons, warfare, or
difference between their
matters concerning fire.
significations.

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# Graha Results Notes

• While Sūrya indicates light, Maṅgala
indicates fire. Hence, Maṅgala’s
influence indicates working with fire,
battles, and weapons.
• Budha is the key significator of
exchanging goods, learning,
arguments and debates, and
reconciling divergent views.
Business acumen, skilled
• Budha’s influence can make one a law
trader, weaver, sculptor,
4 Budha or policy maker, i.e., one who works
well versed in social and
with bureaucracy or implements the
legal norms.
policies.
• They can be authors, commentators,
and one who works as mediating
agents etc.
• This is an excellent yoga for Guru to
associate with the Svāñśa by
yutidṛṣṭi.
• Guru is the best among the Saumyas
Karmayogi, who excels in and endowed with high Sattva Guṇa.
any field due to his • He is the Devaguru, who knows many
5 Guru intelligence, interests in subjects. He also represents the
philosophy and religion, divine will; hence, his presence in the
priest. Svāñśa indicates one who can master
any discipline he touches.
• This is particularly true when Guru
also occupies a dignified position, i.e.,
Ucca, Sva or Mitra Rāśi.
• Śukra is the preceptor of the Asuras,
hence endowed with all the skills
required for success in the material
world.
Śukra in Svāñśa • Śukra is excellent for war, war
indicates a government strategy, focussed strategy to win a
or political official or a competition, and attaining great
6 Śukra success in life.
passionate person who is
virile for up to a hundred • It also indicates working in a
years. bureaucracy.
• While Sūrya indicates those in ruling
positions, Śukra indicates those
supporting them in policy making and
execution.
• Śani is the Kāraka for labour and
hard work. Hence, Śani’s influence
Success in any line of can indicate one who can put huge
7 Śani activity and effort into learning any work.
consequential fame.
• This makes the person not shy away
from heavy-duty work.
Bowman, thief, earn by
8 Rāhu • Rāhu and Ketu are eternally
dacoity or cheating,
retrograde, indicating that their
maybe capable of

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# Graha Results Notes

handling highly indications are reverse of that
poisonous and dangerous indicated by the Grahas.
chemicals, medicines etc., • Rāhu somethings indicate work
expert in metals and associated with a foreign culture and
manufacturing activities. sometimes shady or anti-social
activities.
• Among the weapons, Rāhu indicates a
bow; one wielding a bow or working
with weapons like bow and arrow,
such as projectiles, rockets and
missiles.
• On the other hand, Maṅgala indicates
sharp weapons such as Lance, Sword
etc., and Sūrya indicates firearms
such as various kinds of guns.
• Ketu denotes the boundary, i.e., one
who protects the boundaries from the
invaders. Among many other
indications, it rules elephants (Ketu=
Earn through elephants, Gaṇeśa with Elephant head). The
could be a thief or a elephants can be interpreted as
swindler, earn through Trucks and heavy vehicles in modern
9 Ketu
repairing watches or times. Unlike Rāhu, who indicates
delicate machines or huge things, Ketu indicates small,
computers. subtle, and minor things. While Rāhu
indicates infinity, Ketu indicates
Zero. Therefore, it indicates one who
deals with high-precision machines
and tools.

16.4.1.1.4
AN ALCHEMIST OR A DOCTOR

Bṛhatparāśara 33.77-84½.
When Candra occupies the Kārakāñśa Lagna, receiving dṛṣṭi
from Śukra, the native is an alchemist. On the other hand, dṛṣṭi
from Budha makes the native a doctor who can cure all
diseases.

ŚUKRADṚṢṬA CANDRA → A CHEMIST

Both Candra and Śukra are associated with liquids, as they are the
Jalatattva Grahas. Both the Grahas are the Kāraka of the Sukhabhāva,
the Bhāva for healing. Śukra particularly deals with rejuvenating
substances, as Śukra is the governor of the Mṛta Sañjīvanī (मृत सञ्जीवनी) vidya,
which can be used to bring back to the dead to life. The occurrence of this
yoga in the matters of Karmabhāva makes the person an expert in
naturopathy healer or one who knows the effective use of herbs and
chemicals (dhātu, mūla and jīva).

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BUDHADṚṢṬA CANDRA → A DOCTOR

Candra and Budha are the Kāraka for the Sukhabhāva, the Bhāva
for healing. Candra = Mother, mother’s protection, and Budha = Learning.
The Candra-Budha yoga indicates knowledge of medicine and healing.
Doctors having this yoga associated with the Karmabhāva makes them
expect in medicine.
16.4.1.1.5
LASCIVIOUSNESS

Bṛhatparāśara 33.12.
The Kārakāñśa in the Navāñśa of Candra, Maṅgala, or Śukra
indicates that the native goes to other’s wives. Otherwise, the
contrary prevails.

There are many yogas for lasciviousness, i.e., where the native is
inclined to establish relationships outside marriage. However, for such
yogas to be effective, the Kārakāñśa or the Lagnāñśa should be associated
with one of the 3 Grahas, Candra, Maṅgala and Śukra. This could be
possible in the following manners: (1) one of these Grahas occupies the
Svāñśa, and (2) if Svāñśa is unoccupied, then one of them owns the Svāñśa.
If there is no connection between these Grahas with Svāñśa, then it is
likely that the other yogas concerning lasciviousness are dormant. Why are
these three Grahas important?
Table 31
# Graha Significance
Candra and Śukra are the Jalatattva Grahas and represent femininity.
Candra is the mother, while Śukra is the sister or wife. These Grahas
Candra /
1 indicate strong emotions, like the tides of water. When the Kārakāñśa
Śukra
occupies the Navāñśas of these Grahas, the native could be emotional
kind and get attached easily to others.
Maṅgala is the Agnitattva Graha and represents masculinity. Unlike
Candra and Śukra, Maṅgala is all about conserving sexual potency
2 Maṅgala (Brahmacārya, Celibacy). If there are other yogas concerning
extramarital affairs, Kārakāñśa in the Maṅgala’s Navāñśa can indicate
that the native can fail in keeping his celibacy.

16.4.1.1.6
ADITYA-CAṆḌĀLA YOGA

The joining of Sūrya and Rāhu forms the Aditya-Caṇḍāla yoga.

Sūrya is Aditya, while Rāhu is the Caṇḍāla. This yoga indicates something
disastrous, as Rāhu eclipses Sūrya, the Kāraka for Dharma (righteous
path), indicating Adharma or suppression of the Dharma. This yoga is
normally associated with either poison (Rāhu) or conflagration (Sūrya).
The yoga, however, takes a positive turn and gives the native the skills to
overcome the negativities indicated by the yoga when the yoga is formed
in Śubha Ṣadvargas and dṛṣṭi from other Saumyas. Yuti of Saumyas can
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cause affliction to the Kārakatvas of the Saumyas instead, hence not

welcome.
The yogas such as these are of universal application and should not
be restricted only to the Kārakāñśa or Navāñśa Lagna. For instance, if the
yoga is associated with the Karmabhāva in a Kuṇḍalī, there could be poison
or fire in the workplace. If the yoga is in the Saptamabhāva, such events
could happen in the spouse’s family. Suppose the yoga occurs in the 2nd
house from Upapada Lagna; such events can end the marriage. Therefore,
one should judiciously apply these yogas to all the areas in life indicated
by the various Bhāvas.

Bṛhatparāśara 33.19-22
(1) When Rāhu and Sūrya conjoin in the Kārakāñśa, there is a
danger of snakes. If a Saumyas gives a Dṛṣṭi to this Rāhu-Sūrya
yuti in Kārakāñśa, there is no fear, but a Krūra lending Dṛṣṭi
cause death due to the snakebite. (2) When Rāhu and Sūrya
occupy Śubha Ṣadvargas, being in Kārakāñśa, one becomes a
doctor, treating poisonous afflictions. At the same time, the Dṛṣṭi
from Maṅgala on Rāhu-Sūrya in Kārakāñśa denotes that the
native burns either his own house or that of others. (3) Budha’s
Dṛṣṭi on Rāhu-Sūrya in Kārakāñśa does not cause the effects
indicated by Maṅgala. (4) When the Rāhu-Sūrya yuti in
Kārakāñśa occurs in a Krūrarāśi, receiving a Dṛṣṭi from Guru,
one burns a house in one’s neighbourhood, while the Dṛṣṭi of
Śukra annul the possibility of fire.

Sūrya-Rāhu Yoga6: Rāhu is the Kāraka of the Sarpa and causes

Grahaṇa (eclipse) to Sūrya. Therefore, the Sūrya-Rāhu yoga is associated
with serpents or dealing with poison. Whether one himself is poisoned,
poisons others, or cures others from poisoning depends on other influences.
According to Maharṣi, the Sūrya-Rāhu yoga in Svāñśa indicates
danger from snakes, i.e., the native may be bitten by snakes or other
poisonous animals. However, if the yoga receives dṛṣṭi from Saumyas, this
yoga loses its potency to harm. Instead, the native becomes a doctor
handling poisonous drugs and curing those afflicted by poison. On the other
hand, dṛṣṭi of Krūra makes it even more deadly and likely to cause the
death of the native by poisoning.
According to Maharṣi Jaiminī, Maṅgala alone having yutidṛṣṭi on
the Sūrya-Rāhu yoga indicates the person burns others’ houses. On the

6 Jaiminī Sūtra 1.2.23: Sūrya and Rāhu joining Svāñśa indicate death due to snake
venom. 1.2.24. If a Śubhagraha aspects, this does not happen. 1.2.25. If the previously
mentioned yoga is in yuti-dṛṣṭi of a Śubhagraha, the native is a doctor handling poisonous
drugs and curing poison afflictions. 1.2.26. Maṅgala alone having yuti-dṛṣṭi the yoga
indicates a person who burns the houses of others. 1.2.27. Śukra aspecting produces a fire
fighter (or the fire may not occur at all).

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other hand, Maharṣi Parāśara opines that Maṅgala’s yutidṛṣṭi on the yoga
causes the native to burn either his own house or that of others. Maṅgala
is the governor of the Agnitattva, is fluctuating, unstable and Tāmasika in
nature. Maṅgala rules uncontrollable fires such as forest fires, volcanoes
etc. Among Maṅgala’s Rāśis, Meṣa Rāśi governs large conflagrations such
as forest fires, while Vṛścika Rāśi governs fire that is underground and is
brewing for a long time, like the Volcano.
Budha aspecting the Rāhu-Sūrya yuti indicates that the burning
of the house does not occur. Budha is a Pṛthvītattva Graha and does not
support the conflagration that Maṅgala indicates. What if both Budha and
Maṅgala aspect the said yuti? In such a case, the result could be mixed.
For instance, during Daśā and Gocara, when Maṅgala is dominating, there
could be fire, while when Budha is dominating, the fire does not occur!
Additionally, the strength of Maṅgala and Budha can be judged to
ascertain who prevails.
Guru aspecting the Rāhu-Sūrya yuti indicates one who sets fire to
his own house or that of his neighbour. Guru does not help much in this
yoga to put off the fire, as it is an expansive Graha and invigorates the
indications of this yoga. Only Śukra helps in annulling this yoga’s tendency
to cause a fire. Śukra is the beholder of the Agni-Shamana Mantra that
puts off fire.
Śukra aspecting the Rāhu-Sūrya yuti produces a firefighter who
puts off the fire, or the possibility of fire itself is removed. Śukra is the
governor of the Jalatattva, which can put off the fire. The mantras that can
calm or put-off fire are all in the domain of Śukra. One suffering from the
danger of fire hazards should worship Śukra or the deities associated with
him.
16.4.1.1.7
THE OTHER YOGAS

Jaiminīsūtra 1.2.22a.
When Śani and Rāhu conjoin in the Svāñśa, the native is either
a seller or consumer of betel leaves.

Śani and Rāhu jointly indicate substances used to increase sexual

vigour, the aphrodisiacs. Śani represents old age and indicates coldness in
matters of relationship. His conjunction with Candra in the Śatrubhāva
(Brahmacārya, Celibacy) can cause a lack of sexual desires and frigidity.
When Śani conjoins with the bhogi7-Graha Rāhu, the native
develops a desire to experience sexual pleasures. Hence, he drifted toward
various kinds of aphrodisiacs, such as betel leaves.

7Bhogi = One who is given to material pursuits or desires. One who wants to enjoy worldly
pleasures.

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Jaiminīsūtra 1.2.22b-22c.
Candra, in the fourth from Svāñśa, produces a sailor. The dṛṣṭi
of Śukra confirms this.

Candra and Śukra are the Kāraka of the 4th Bhāva of the Vāhanas
(vehicles). Both are Jalatattva Grahas, indicating dealing with water or
travelling through the waters. Candra in the 4H from the Svāñśa indicate
one who uses vehicles of the water, and Śukra, the Kāraka of vehicles
aspecting Candra in the 4H confirm that the native is fond of travelling
through waters or is a sailor.
Can we imply that when a Graha occupies the 4H from Kārakāñśa
(Svāñśa) and is dṛṣṭied by Śukra, the native is fond of travelling through
the vehicles represented by the Graha? Sūrya/Maṅgala = Agni Tattva,
military vehicles, strong built, vehicles pulled by animals etc. Budha =
Pṛthvī tattva, sports vehicle, high-speed, muscle cars, antiques etc. Guru =
Ākāśa tattva, royal and expensive vehicles. Śani = Vāyu Tattva, old and
worn vehicles. When Śukra is positioned in the 4H and dṛṣṭied by different
Grahas, he can indicate various kinds of luxury and comfortable vehicles.
16.4.1.1.8
THE GUḺIKA EFFECT

Gulika is the child of Śani and is associated with poisons. Maṅgala

is the Kāraka for stealing, thieves etc., activities that go on in the dark.
The sinful activities are governed by the Randhrabhāva (8H) and the
Vṛścika Rāśi. It appears that when Gulika is dṛṣṭied by Candra, a yoga for
stealing is formed, i.e., either that the native is a thief or suffer from the
hands of a thief. How do we differentiate between them? When the Lagneśa
is strong, the native has strong ideals and principles and does not engage
in anti-social activities. Additionally, the disposition of the Maṅgala, Ketu,
Vṛścika and Randhra should be judged to ascertain whether the native has
criminal tendencies.

Bṛhatparāśara 33.23-24.
(1) When Gulika occupies the Kārakāñśa and at the same time
has dṛṣṭi from Candra, the native loses his wealth through
thieves, or he is a thief. (2) On the other hand, when Gulika
occupies the Kārakāñśa and does not receive Dṛṣṭi from others,
one administers poison to others or dies due to poisoning. (3)
Budha’s Dṛṣṭi on such a Gulika causes enlargement of testicles.

According to Maharṣi Jaiminī (1.2.30), when Gulika occupies the

Kārakāñśa Lagna and at the same time dṛṣṭied by Candra, the native is
either a thief or suffers at the hands of thieves. For one to become a thief,
one should have a negative Maṅgala; else, the native may suffer in the
hands of thieves. Gulika indicates troubles from various elements of
nature, i.e., poison (Śani) or stealing, violence or dacoity (Maṅgala). Candra

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aspecting Gulika does not remove the troubles but makes the yoga certain
to fructify. Candra’s aspect on a yoga increases certainty for the yoga to be
fructified.
According to Maharṣi Jaiminī (1.2.29), Gulika in Svāñśa makes the
native consume poison or poison others. Various kinds of things fall under
the purview of poison, such as chemicals and drugs used to treat chronic
patients, a poison derived from snakes and other poisonous creatures etc.
Psychotropic drugs also cause addiction. These various kinds of poison can
be seen from the intermingling of the results of the Rāśis and the Grahas
involved.
This yoga can be extended suitably to various matters associated
with the use or administration of poison. Maṅgala is the Kāraka for
chemicals, chemists, or alchemists. According to Pt Sanjay Rath
(Jaiminīsūtra), when Maṅgala is having yutidṛṣṭi with such Gulika, the
native sells or administers these drugs to others. On the other hand, when
Guru is having yutidṛṣṭi with Gulika, the yoga indicates self-consumption
of the poison. On the other hand, the dṛṣṭi of Śukra or Sūrya cures the evil
or annuls the yoga. Śukra indicates the ability to control poison or
chemicals, while Sūrya removes the darkness associated with such
matters.
When Budha is the “only Graha”, having yutidṛṣṭi on Gulika in
Svāñśa indicates hydrocele. Hydrocele involves enlargement of the testes,
where the Śukra (sperm) is produced. These are also called Aṇḍa or Bīja.
The disease is often called the bṛhadaṇḍa or bṛhadbīja roga. Budha is the
Kāraka for skin, and his aspect on Gulika indicates some skin-related
issues in the private area that the Randhrabhāva governs. The vibration
of Gulika on Svāñśa is that of the Randhrabhāva or Vṛścika Rāśi, as seen
from the results of stealing or use of poison. Various other yogas of swelling
of the testicles are covered in “ISJ Book 17: Lagna Yogas”.
16.4.1.1.9
THE KETU EFFECT

Ketu is an Agnitattva Graha, a highly tamas, unstable, and

destructive Graha. He is the co-governor of the matters indicated by the
Randhrabhāva, such as mishaps, accidents, unpredictable events, extreme
pain, and suffering. He is the Kāraka for cutting, injuries, accidents,
severance, amputation of limbs etc. What is mentioned are characteristics
of Ketu in the material plane. On the spiritual plane, however, Ketu is a
highly benevolent Graha, indicating severance from material shackles and
attaining spiritual freedom.
Given here are the yogas of Ketu dṛṣṭied by various Grahas in the
Kārakāñśa. Like other yogas, they are universally applicable, provided one
uses them judiciously. The occurrence of these yogas with regards to the
Kārakāñśa indicates that the native himself is going to be affected by this

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yoga. These yogas occurring about other Bhāvas can indicate the people
governed by the Bhāva experience these results!

Bṛhatparāśara 33.25-29.
(1) When Ketu occupies the Kārakāñśa, receiving a Dṛṣṭi from a
Krūra, one’s ears are severed, or one suffers from ear diseases.
(2) Śukra giving Dṛṣṭi to Ketu occupying Kārakāñśa denotes one
initiated into a religious order. (3) When Budha and Śani give
Dṛṣṭi on Ketu, one is devoid of strength. (4) When Budha and
Śukra give Dṛṣṭi on Ketu, one is born to a female slave or a
female who is remarried. (5) With Śani’s Dṛṣṭi on Ketu, one
performs penance or is a servant. When Śani is the only one
aspecting, the person only has a garb of Sanyāsi. (6) Śukra and
Sūrya simultaneously giving Dṛṣṭi on Ketu make one serve the
King. Therefore, o Brāhmaṇa are told briefly about the effects of
Kārakāñśa.

According to Maharṣi Jaiminī (1.2.32), Ketu associating with

Svāñśa indicates perforation of the eardrums or other ear ailments.
Maharṣi Parāśara states that this occurs only when there is dṛṣṭi from
Krūras, Sūrya, Maṅgala or Śani. The ear is governed by the 3H and Śani,
while the 11H and Guru govern the act of hearing. It appears that Ketu
afflicts the 3H from where it is placed, afflicting the ears. True to his
indication, he causes severance of the body parts, provided there is dṛṣṭi
from a Krūras.
Śukra having yutidṛṣṭi with Ketu in Svāñśa produces asceticism
and religious leanings. He may also be initiated into a religious order. This
yoga is also endorsed by Maharṣi Jaiminī (1.2.33); he states that a person
becomes Dīkṣita, i.e., receives Gurudīkṣā from a Guru. Śukra is the Guru
of the Asuras and is the knower of all the spiritual scriptures
(sarvaśāśtrapravaktāram). He is also the greatest of Tapasvīs, who has
done severe spiritual penance! He represents passion and a strong desire
to achieve something in life! When Śukra, Śani and Ketu jointly influence
the Kārakāñśa or other Lagnas, the native becomes a Tapasvī.
According to Maharṣi Jaiminī (1.2.35), when Budha and Śukra
jointly have yutidṛṣṭi with Ketu, the yoga indicates one who is adept in
mimicry or talking, or one is born to a maidservant/concubine (dāsīputra).
Maharṣi Parāśara that the native may be born to a remarried mother.
Budha is a child and is associated with some stigma at birth. Budha
himself is born from an illegal relationship between Candra and Tārā
(Guru’s wife) when Candra seduced Tārā. This yoga can indicate some
issues concerning the father’s name that the child inherits. Either the
native is not recognised as the child of this father, who associates with a
maid or concubine (native’s mother), or the mother ends up marrying
another man, who becomes the child’s foster father or stepfather. In this
yoga, the involvement of Śukra indicates that the father is keeping the

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child’s mother for sexual pleasures but not giving the recognition of a
Legally wed wife.
Maharṣi Parāśara states that Śani aspecting Ketu occupying
Kārakāñśa make one either a Tapasvī or a servant, and the dṛṣṭi of Śani
alone makes one only having garb of Sanyāsi, not one who is a True
Sanyāsi. Maharṣi Jaiminī also endorses this. He states in sūtra 1.2.37 that
when “only” Śani aspects Ketu in the Kārakāñśa, the native is a fake
Sanyāsi (sanyāsabhāsa).
On the other hand, in a previous sūtra (1.2.36), he states that dṛṣṭi
of Śani makes one a Tapasvī or a Servant (śanidṛṣṭe tapasvī preṣye vā).
Since we already know that the dṛṣṭi of Śani alone on the Kārakāñśa makes
one a fake Sanyāsi, we can infer that the sūtra 1.2.36 makes one a true
Tapasvī when he jointly dṛṣṭies the Kārakāñśa with another Graha. Since
the previous sūtra deals with Budha and Śukra’s aspects, we can infer the
following: (1) Joint dṛṣṭi of Śani and Śukra on Ketu in Kārakāñśa makes
one a genuine Tapasvī, and (2) Joint dṛṣṭi of Śani and Budha on Ketu
occupying Kārakāñśa makes one a servant (preṣya).
When Ketu in Kārakāñśa is dṛṣṭied by both Sūrya and Śukra, the
native serves in the government or holds some political office (a politician).
Pt Sanjay Rath interprets this as mere dṛṣṭi of Sūrya and Śukra on the
Kārakāñśa can indicate a political office (Jaiminīsūtra 1.2.38). Sūrya is the
Kāraka for the head of government (such as political leaders, Members of
parliament etc.), and Śukra is the Kāraka for bureaucracy, who
implements the policies of the state. Could we say that the dṛṣṭi of Sūrya-
Ketu indicates a politician (rājā) and that of Śukra-Ketu indicates a
Bureaucrat (rājapreṣṭā)? Should Ketu be involved in the picture? I think
yes, but I request the readers to keep an open mind.

16. 4.1 . 2
THE DH AN A BH Ā VA

Dhanabhāva is the Bhāva for Dhana (wealth, savings), Kutumba

(family) and Vani (Speech). The yoga formation in this Bhāva primarily
impacts these said matters of life. There are many other things associated
with this Bhāva, viz., eating habits and 2nd marriage (8th from the 7th),
which should also be judged from the yoga formation in this Bhāva.
Regarding the 2nd marriage, the 2nd house governs things that cause
troubles to the 1st marriage, thus causing its pre-matured ending.
Hence, extramarital affairs are seen from this Bhāva. We know
that Śukra and Maṅgala yuti can indicate extramarital affairs if they occur
in the 1st-7th axis. In addition, it is also said that Kārakāñśa in the Navāñśa
of Maṅgala, Śukra and Candra gives one the tendency to indulge in
extramarital affairs (Bṛhatparāśara 33.12.). Therefore, these yogas must

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be judged in totality in a Kuṇḍalī. If there are many such yogas in the

Kuṇḍalī, the indications become stronger; else, the contrary prevails.

Bṛhatparāśara 33.30-31.
(1) When 2nd from Kārakāñśa falls in Śukra’s or Maṅgala’s
Navāñśa, one is addicted to others’ wives. If additionally, Śukra
or Maṅgala gives Dṛṣṭi to the 2nd, the tendency lasts till death.
(2) (3) If Ketu occupies the 2nd falling Śukra’s or Maṅgala’s
Navāñśa, addiction to other’s wives does not prevail. (4) On the
other hand, Guru occupying the 2nd coinciding Śukra or
Maṅgala’s Navāñśa does not counter such evil but makes it even
worse. (5) Rāhu in the 2nd from Kārakāñśa destroys wealth.

According to Maharṣi Jaiminī (1.2.52), Śukra or Maṅgala owning

the 2nd from Svāñśa makes one lustful and indulge in illicit relationships.
This is another complementary yoga to the occupation of Kārakāñśa in the
Navāñśa of Candra, Maṅgala or Śukra. Maṅgala represents celibacy and
conservation of the semen (Brahmacārya), while Śukra represents sexual
passion. These two Grahas cause various kinds of illicit relationships and
extramarital affairs. When either of the two owns, occupies or dṛṣṭies the
2nd from the Kārakāñśa (Svāñśa), the native has the seed to indulge in
illicit sexual relationships. This is strengthened if there are other yogas in
the Kuṇḍalī.
The occupation or dṛṣṭi of the said two Grahas on the 2nd makes
the situation worse. According to Maharṣi Jaiminī (1.2.53), Śukra or
Maṅgala having yutidṛṣṭi on the 2nd from Svāñśa indicate that the native
is passionate throughout his life. Instead, if the said Grahas only own the
2nd, the native can show such traits occasionally. If the 2nd is owned by
one of them and has yutidṛṣṭi of another one, the indication becomes so
strong that the native can hardly control it.
Ketu is the Kāraka for Mokṣa and can stop the illicit sexual drive.
Ketu represents lord Gaṇeśa, who can give the ability to have perfect
Brahmacārya (Ketu = monk, who maintains perfect celibacy). According to
Maharṣi Jaiminī, Ketu having yutidṛṣṭi with the 2nd from Kārakāñśa
(Svāñśa) can destroy the passion and help in conserving the Ojas (sexual
energy). The conservation of sexual energy can push one towards severe
spiritual practices and attaining Siddhis.
On the other hand, the naisargika Putrakāraka Guru having
yutidṛṣṭi on the 2nd house conjoining Śukra or Maṅgala increases the
passion instead of curbing it. In this case, Guru wants to progress the cause
of the birth of children and being an expansive Graha does not put a stop
to the illicit relationships but instigates the sexual fire. In this regard,
Maharṣi Jaiminī (1.2.55) states that Guru influencing the second makes
the native excessively passionate and sensual, provided there is also the
influence of Maṅgala or Śukra.

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Rāhu is a diabolical and highly worldly Graha. When he has

yutidṛṣṭi with the 2nd from the Svāñśa, which Maṅgala or Śukra also
influences; the native is so lustful that he ends up destroying his wealth
and assets. In this regard, Maharṣi Jaiminī (1.2.56) states that Rāhu
influencing the 2nd cause the native to destroy all his wealth because of
his unbridled passion and lustful nature, provided there is also the
influence of Maṅgala or Śukra.

16. 4.1 . 3
THE S AH A JA BHĀ V A

The Sahajabhāva is a Upacaya as well as a Triṣaḍāya. All the

Grahas in the Upacayas give growth in life, provided they are dignified. On
the other hand, Krūra in the Triṣaḍāya gives excellent results, although
they cause issues to the Bhāva Kārakatvas, particularly when they are
weak and afflicted. Among the Bhāvas, Sahaja stands for courage, bravery,
and enterprise. Given below are some yogas concerning the Sahajabhāva
from the Svāñśa Lagna.

Bṛhatparāśara 33.32.
A Krūra in the 3rd from Kārakāñśa makes one fearless, while a
Saumya in such a place makes one timid.

According to Maharṣi Jaiminī (1.2.64-65), Krūras in the 3rd

indicate courage and bravery, whereas Saumyas indicate cowardice. This
is an important dictum in the matters of true courage that the soul-level
Karma of the individual indicates. Whether one appears courageous from
the outside or not, if this yoga is present in a Kuṇḍalī, the person may not
fight battles but can show great endurance in the face of adversity.
The Sahajabhāva should be seen in conjunction with the
Śatrubhāva. If Krūras occupy both the Bhāvas, the native becomes
successful in overtaking various adversities in life. The native can put the
right enterprise and effort into attaining success. Maharṣi Jaiminī (1.2.66)
states that Krūras in the 3rd and 6th makes a good farmer or one living
through agriculture. The 6th house is the house of labour, while the 3rd
house indicates the use of hands. 6th house has some connection with
agriculture. Normally the 4H, Maṅgala and Vṛṣabha Rāśi are also seen for
the prospects of agriculture. In sūtra 1.3.36, the Maharṣi further states
that the native can work in the armed forces (senānyaḥ).

THE TALENTS
The Sahajabhāva is associated with skills and talent as it
represents the hands. The Grahas occupying this Bhāva from the
Kārakāñśa indicate the natural talent of the person is using certain things

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that can be wielded in the hands. The talents indicated by the various
Grahas are:
Table 32

# Graha Results
1 Sūrya Use of firearms such as guns etc.
2 Candra Use of water-related artefacts such as conch, cook etc.
Use of projectile weapons such as lance, or use of sharp weapons such as
3 Maṅgala
sword, effective use of fire etc.
4 Budha Use of a pen, a writer, a masseur, a therapist, sculpture etc.
5 Guru Use of a book, knowledge, a writer etc.
6 Śukra Use of a brush and colours, artist, decoration etc.
7 Śani Use of arrows, rope (noose), hammer etc.

16. 4.1 . 4
THE S UK HA BH Ā VA

The Sukhabhāva governs matters concerning happiness and

comforts, home (gṛha), land, vehicles (vāhana), formal education etc. Given
here are the principles regarding how the influences of Grahas in the 4th
house from Kārakāñśa shape the matters concerning the house.
The type of the house or apartment can be known from the
naisargika Kārakatvas of the Grahas involved. The Jalatattva Grahas,
Candra and Śukra indicate a luxurious apartment. The results of the
various Grahas influencing the 4th house from Kārakāñśa are mentioned
below.
16.4.1.4.1
THE RESIDENCE

Bṛhatparāśara 33.33-35.
(1) When Śukra and Candra occupy the 4th from Kārakāñśa,
one owns large buildings, like the palaces. Similar results occur
when an Ucca Graha occupies the 4th. (2) A house made of
stones is denoted by the Rāhu or Śani occupying the 4th. (3)
Maṅgala or Ketu in the 4th from Kārakāñśa denote brick house,
while (4) Guru in the 4th from denotes a wooden house. (5) Sūrya
in the 4th denotes a thatched house (or one made up of grass).

CANDRA AND ŚUKRA EFFECTS

We have seen before that Candra in the 4th house and dṛṣṭied by
Śukra can make a person sailor or a sea merchant. Here, the Maharṣis also
advise us to judge the quality of the house of the native. According to
Maharṣi Jaiminī (1.2.42.), when Candra and Śukra have yutidṛṣṭi on the
4th house from Svāñśa, the native attains a palatial residence.

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Śukra and Candra are the Kāraka for the Sukhabhāva and signify
comforts and luxuries. Evidently, when these Grahas are dignified and
jointly influence the 4H from the Svāñśa, the native is endowed with a
palatial house. Whether the native owns the house or not should be seen
from other factors (such as the disposition of the 4th house and lord in the
Rāśi Kuṇḍalī), the native resides in a comfortable or luxurious place.

UCCA GRAHA
Ucca Grahas represent kingly status. According to Maharṣi
Jaiminī (1.2.43.), even Ucca Grahas denote a big residential house. This is
going to be affected by the Grahas that are attaining Ucca. The natural
characteristics of the Graha should be used here, i.e., Sūrya = Grass,
thatch, natural materials; Candra = comfortable, abounded by
waterbodies; Maṅgala = Brick of other such materials baked or burnt in
the fire; Budha = Earth or a mixture of materials; Guru = Wood; Śukra =
Luxurious place with natural beauty; and Śani = Rocks, iron, and steel.

THE MATERIAL USED

Given below are various materials used in the construction of
houses. Depending on the strength and disposition of the Grahas occupying
or aspecting the 4th house from Svāñśa, such materials will be
predominant in the house. Sometimes, based on other factors influencing
the Kuṇḍalī, the characteristics of the house may differ. Still, the native
strongly likes houses, as indicated by the Grahas under consideration.
Currently, the house building cannot be classified as per the
classical texts, and usually, a house is made up of a combination of
materials. However, the influence of the Grahas can be seen in various
other ways, such as in interior decoration. For instance, a strong Guru can
indicate a house with great wood usage in the interiors, such as flooring.
Table 33

# Graha Sūtra Results Notes

• Śani governs stones, rocks,
concrete slabs, basalt, marbles,
iron, and steel.
• Houses with a strong influence of
Śani or Jaiminīsūtra Stones,
1 Śani should have increased usage
Rāhu 1.2.44 rocks etc.
of these materials governed by
Śani.
• Rāhu, in this case, behaves like
Śani.
• Maṅgala is the Kāraka for mother
earth (Dharani Putra), governing
Maṅgala Jaiminīsūtra Clay,
2 over sand, clay, soil, mud etc.
or Ketu 1.2.45 bricks etc.
• Maṅgala is also the Kāraka for
Agnitattva, indicating bricks and

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# Graha Sūtra Results Notes

such materials, that are burnt in a
kiln.
• The influence of Maṅgala on the
house indicates increased use of
these materials, including
porcelain, china clay and other
things that need to be baked in a
Kiln!
• Ketu, in this case, behaves like
Maṅgala.
• Guru is the Kāraka for Jīva (living
beings), and wood is derived from
a living being, such as a Tree.
Jaiminīsūtra
4 Guru Wood. • Houses with a strong influence of
1.2.46
Guru denote increased usage of
wooden floors, cabinets, furniture,
decorative items etc.
• Sūrya governs the grasses, the
source of food and vitality for
many herbivorous animals.
• Sūrya’s vibration is transformed
into the nutrition value in the
Grass and which is then passed on
to the food chain through milk etc.
• In corn, paddy, wheat or such
plant, the body structure is
Thatched denoted by Sūrya, while Candra
Jaiminīsūtra
5 Sūrya straw, denotes the food (corn, rice etc.).
1.2.47.
grass etc. • Therefore, Sūrya and Candra
nourish the entire world.
• A tree comprises the following
component governed by different
Grahas. Grasses that give
nourishment to cattle, straw etc. =
Sūrya, woody structure = Guru,
fruits = Guru, flower = Śukra,
Foliage = Budha, Xylem and
phloem = Candra, Roots = Śani.

Whatever is mentioned regarding the building materials denoted

by the Grahas not only impacts the 4th house from Svāñśa but also other
factors associated with the Sukhabhāva, such as the 4th house in the Rāśi
Kuṇḍalī from the Udaya as well as Candra Lagna, Caturthāñśa Kuṇḍalī
etc. Once one understands the essence of yoga, one can adapt it to various
other circumstances.
Sometimes, what is seen as desires or inclinations may not
manifest into reality. For instance, one with a strong preference for using
wooden artefacts in a house may live in a house with strong masonry and
stone influence (Śani), depending on other factors. One needs to be mindful

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of that. If there are choices, one should align the experiences with those
seen from the Svāñśa so that the native is at peace and in harmony with
his true self.
16.4.1.4.2
THE PLACE OF COPULATION

Bṛhatparāśara 33.35 । Jaiminīsūtra 1.2.63.

Candra is in the 4th, indicating that one has a union with his
wife in an uncompounded house.

The Bhāva, where an activity is performed, is seen from the 10th

house (Karmabhāva) from a house under consideration. For instance, the
7th house is for spouses and relationships. The activity concerning the 7th
house, i.e., mating, is seen from the Karmabhāva from the Saptamabhāva,
i.e., the Sukhabhāva. Similarly, the house of Śatru is the 6th house, and a
war is fought in the 10th from the 6th house, i.e., the Sahajabhāva (3H),
the house of bravery. In this manner, the “location” of the performance of
an activity should be seen from the 10th from the house under
consideration.
Since the 7th is the house of a sexual partner, the sexual act is
performed in the 4th house. The nature of the place where the native is
inclined to perform the sexual act is seen from the characteristics of the
Grahas and Rāśis falling in the 4th house. If a Graha occupies the Bhāva,
then the Graha results prevail; otherwise, that of the Rāśi will prevail.
Candra represents an area which does not have a compound or a boundary
wall. The indications of various Grahas are as follows:
Table 34
# Graha Result
A Garden, a place abounded by grasses, a temple, a religious shrine
1 Sūrya
etc.
2 Candra An uncompounded place, open space etc.
3 Maṅgala Fortified place, strong walls, compounded place etc.
A place for sports, games and relaxation, playground, garden, park,
4 Budha
picnic spots etc.
5 Guru Temple, places where fire sacrifice (Yajña यज्ञ) is performed etc.
6 Śukra Bedroom, bathroom, natural beauty spot etc.
Śani or Dirty place, where garbage is disposed, waste disposal ground,
7
Rāhu cremation ground etc.

In modern times, a couple, after marriage, usually chooses to go to

a honeymoon spot for the consummation of their marriage. The choice of
the place, including hotel, surroundings etc., can have some markers of this
yoga. It is also possible that the sexual fire in the couple arises when the

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circumstances or the place where the couple is located at the moment

aligns with the Graha and Rāśi disposition of the 4th house.
This principle could also be used as a remedy for problems in sexual
life, such as coldness in the relationship and other such matters. By
subjecting the couple to circumstances denoted by the 4 th house. The
Svāñśa, and particularly Kārakāñśa, indicate a deep inclination to perform
an activity in a certain way, based on the impressions the soul is carrying
through multiple births.
16.4.1.4.3
THE DISEASES

The 4th house is predominant with the Jalatattva, which, when

vitiated by Agni Grahas, Maṅgala, or Ketu, can indicate watery diseases
such as Leprosy, which primary afflicts the skin. Leprosy is a chronic,
progressive bacterial infection caused by the bacterium Mycobacterium
leprae. It primarily affects the nerves of the extremities, the lining of the
nose, and the upper respiratory tract. Leprosy produces skin sores, nerve
damage, and muscle weakness.
Below are some yogas concerning Leprosy caused by the vitiation
of the watery element in the 4th house from Svāñśa. Evidently, the watery
Grahas Candra, Śukra and the Agni Grahas Maṅgala and Ketu are
involved here. Sūrya is not involved because, unlike Maṅgala and Ketu, he
is not hostile towards Budha, the Kāraka for the skin.
Before moving to the yoga of leprosy formed in the 4th from the
Svāñśa, let us review the components of the yogas. Maharṣi Parāśara
states in Bṛhatparāśara 17.7-8½ that Maṅgala or Budha, being Lagneśa
conjoin with Candra, Rāhu or Śani, causes leprosy. If Candra is in Lagna
besides in Svarāśi, conjunct with Rāhu, it causes white leprosy. Śani in
place of Rāhu causes black leprosy, while Maṅgala forming the yoga causes
blood leprosy.
I think Maṅgala or Budha must conjoin Candra (Jalatattva Graha)
and one of Rāhu or Śani to cause this yoga. The possibilities of the Leprosy
causing yogas are Candra + Lagneśa (Maṅgala or Budha) + (Śani or Rāhu).
Additionally, Candra in the Lagna, besides its Svarāśi, can cause
leprosy when conjoined with one of the Krūras, Śani, Rāhu or Maṅgala.
Rāhu indicates white leprosy, Śani bluish or black leprosy, while Maṅgala
indicates blood leprosy or some other blood-related disorder. The Leprosy
mentioned here could be a kind of auto-immune disorder instead of one
caused by the Bacterium. They indicate the formation of skin lesions and
cracking of the skin.
According to Caraka Sāmhita, “vātādayastrayo duṣṭās
tvagraktaṃ mānsam ambu ca । dūṣayanti sa kuṣṭhānāṃ saptako

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 THE SPECIAL LAGNAS

dravya saṅgrahaḥ ॥9॥ ataḥ kuṣṭhāni jāyante sapta caikādaśaiva

ca। na caikadoṣajaṃ kiñcit kuṣṭhaṃ samupalabhyate॥10॥”.
This means that the 3 vitiated Doṣas, Viz, Vāta, Pitta and Kapha,
in turn, vitiate the (1) Tvak – skin or Rasa Dhātu, (2) Rakta – Blood, (3)
Mānsa – Muscle tissue and (4) Ambu – Lymph or plasma part of blood
tissue. These, taken together, constitute the seven-fold pathogenic
substance of Kuṣṭha, called the Kuṣṭha Dravya Saṅgraha. There are 18
types of Kuṣṭha (skin diseases) caused by the above seven factors. Kuṣṭhas
are always caused by the vitiation of more than one of the above-mentioned
pathogenic substances. All these Kuṣṭhas are indicated by the various
yogas of Candra, Maṅgala/Budha and Śani/Rāhu. It requires a detailed
study of the Ayurveda and is outside this book’s purview.

SKIN DISEASES
Below are the yogas for various skin diseases such as jaundice,
leukoderma, leprosies etc. The common theme is that they involve vitiation
of the Jalatattva, Candra, Śukra and Agnitattva Grahas Maṅgala and
Ketu.

Bṛhatparāśara 33.77b । Jaiminīsūtra 1.2.88.

Śukra aspecting Candra in the 4th indicates Jaundice (pāṇḍu)
or Leukoderma (śvitrī).

According to Caraka Samhita, pāṇḍurogāḥ smṛtāḥ paṃca vāta

pitta kaphās trayaḥ। caturthaḥ sannipātena paṃcamo bhakṣaṇātmūdaḥ।।,
meaning, there are five kinds of pāṇḍu roga or jaundice caused by (1) Vāta,
(2) Pitta, (3) Kapha, (4) Sannipāta, and (5) eating mud. The details about
their symptoms, diagnosis and cure in Ayurveda can be learnt from an
Ayurvedic text.
Śvitrī is Leukoderma and is also known as vitiligo. It is a
distressing skin condition. The word means white skin. The skin layers
gradually lose the pigment melanin, resulting in white patches. The
condition does not cause any organic harm. This disease is caused neither
by any germs nor is it due to bad blood. It is also not considered infectious
or contagious. The main causes of leukoderma are excessive mental worry,
chronic or acute gastric disorders, an impaired hepatic function such as
jaundice, worms or other parasites in the alimentary canal, typhoid, or a
defective perspiratory mechanism.
Śukra and Candra are associated with Jalatattva, indicating
diseases caused by watery elements in the body. Śukra particularly causes
Leukoderma, which causes white patches on the body. This is because
Śukra rules white colour.

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Bṛhatparāśara 33.78a । Jaiminīsūtra 1.2.89.

Maṅgala aspecting Candra in the 4th indicates a severe disease
(mahārogī) and blood and bilious disorders (raktapittārdita).

Caraka Samhitā mentions about 18 different kinds of Kuṣṭha Roga,

Kapala, Udumbara, Mandala, Rsyajihva, Pundarika, Sidhma, Kakanaka,
Ekakustha, Charmakhya, Kitiba, Vipadika, Alasaka, Dadru, Charmadala,
Pama, Visphota, Shataru and Vicharchika. Among them the first seven are
called Mahākuṣṭha and rest eleven are called Kṣudra Kuṣṭha. The
Mahāroga mentioned here could be Mahākuṣṭha, as it is mentioned in the
context of skin diseases.
The dṛṣṭi of Maṅgala on Candra occupying the 4th from Svāñśa can
also indicate blood disorder (Candra) caused by vitiation of Pitta
(Maṅgala).

Bṛhatparāśara 33.78b । Jaiminīsūtra 1.2.90.

Ketu aspecting Candra in the 4th indicates blue or black leprosy
(nīlakuṣṭhī).

When Ketu is the only Grahas aspecting, Candra, in the 4H from

Svāñśa, the native suffers from Leprosy that causes the skin to turn bluish
or blackish. Normally Śani and Rāhu indicate deep bluish or blackish
colour, as mentioned in another śloka of Maharṣi Parāśara’s. In this case,
Ketu, a Chayagraha, governs smoky colour. Ketu is often compared with
smoke and called Dhumraketu.

16. 4.1 .5
THE M AN T R AB HĀ V A

We have seen before that certain yogas formed in the 4H, through
dṛṣṭi of certain yogas on Candra occupying the 4th from the Svāñśa cause
diseases, particularly those related to skin and blood. Here we see that the
occupation or dṛṣṭi of the Krūras, Maṅgala, Rāhu, Ketu and Gulika in the
4th or the 5th house cause various kinds of diseases, also related to watery
elements in the body, including blood.
16.4.1.5.1
THE DISEASES

Bṛhatparāśara 33.36-40.
(1) When Rāhu and Maṅgala conjoin in the 5th from Kārakāñśa,
one suffers from pulmonary consumption, which is certain to
occur when Candra is aspecting them. (2) The Dṛṣṭi of Maṅgala
on the 5th from Kārakāñśa causes boils or ulcers, (3) Ketu’s
Dṛṣṭi on the 5th from Kārakāñśa causes dysentery and other
water-borne diseases. (4) When Rāhu and Gulika conjoin in the

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5th from Kārakāñśa, there is a danger of mean people and

poison.

Maharṣi Jaiminī also mentions these principles in sūtras 1.2.91-

95. The principles mentioned by both the sages are the same. The results
mentioned here apply to both the 4th and 5th houses, as mentioned by
Maharṣi Parāśara in verses Bṛhatparāśara 33.80-82. Why 5H for diseases?
In this matter, the diseases and treatment of the 5H are like the 4H, which
could be because 5H is the 2nd house of sustenance from the 4H ruling the
Heart Cakra. This is particularly true when the Krūras (Maṅgala, Rāhu,
Ketu and Gulika) occupy or aspect the 4th or the 5th from the Svāñśa.
These indications occur when a Graha either occupies the Bhāva
or dṛṣṭies the Bhāva through “Rāśidṛṣṭi”. It is certainly Rāśidṛṣṭi and not
Grahadṛṣṭi because Maharṣi states that Ketu’s dṛṣṭi on the 5th Bhāva
causes dysentery or other waterborne diseases. Since Ketu does not have
Grahadṛṣṭi; the sage could only be referring to Rāśidṛṣṭi.
Table 35

# Graha Results
• Rāhu-Maṅgala jointly influencing the 5th from Kārakāñśa
Rāhu- indicate consumption or tuberculosis (kṣayaroga).
1
Maṅgala
• Candra aspecting them brings certainty to this yoga.
Maṅgala • Maṅgala alone occupying or aspecting the 5H from Kārakāñśa
2
alone indicates boils, wounds, ulcers etc. (piṭakādigada).
• Ketu alone occupying or aspecting the 5H from Kārakāñśa
indicate dysentery (grahaṇī) or other waterborne diseases
(jalaroga) etc.
Ketu • Some scholars have translated the work grahaṇī to be glandular
3
alone ailments (like thyroid), which could be accepted as an alternate
interpretation.
• Grahaṇī, also called saṅgrahaṇī, is also known as Irritable Bowel
Syndrome (IBS).
• When Rāhu and Gulika jointly influence the 5th house, they
denote troubles from either mean people or poison
(kṣudraviṣodbhavaṁ क्षद्रु ववषोद्भवं).
• Such people may get overpowered or threatened by a dacoit or
terrorist or even get subjected to Blackmagic (kṣudra क्षुद्र). Gulika
Rāhu- is the Kāraka for poison (viṣa ववष), particularly so when conjoined
4
Gulika with Rāhu.
• In a later śloka, Maharṣi Parāśara states that this yoga occurring
in the 4th or 5th house indicates either one who is a doctor who
treats poison or one who is subjected to it.
• I think when the yoga is dṛṣṭied by Saumyas, the native becomes
a doctor or else subjected to the poison.

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16.4.1.5.2
THE TALENT

The Grahas occupying or aspecting the 5H from the Svāñśa

indicate what the native can wield in hand. Similar yogas are seen from
the 3H from Svāñśa as well, as that is the house of using hands and talents.
Additionally, Maharṣi Parāśara states in Bṛhatparāśara 33.83-84½ that
similar yogas occur in the 4H of the Kārakāñśa as well. So, what is stated
here can be applied to 4H or 5H, and where it is about wielding a weapon
etc., the indications also apply to the 3H from Svāñśa.

Bṛhatparāśara 33.36-40.
(1) Should Budha be in the 5th from Kārakāñśa, the native will
be an ascetic of the highest order, or one, holding a staff. (2)
Sūrya in the 5th from Kārakāñśa denotes one using a knife (or
sword). (3) Maṅgala in the 5th from Kārakāñśa denotes one
using a spear. (4) Śani denotes a bowman if Śani is placed in
the 5th from Kārakāñśa. (5) Rāhu in the 5th from Kārakāñśa
denotes a machinist. (6) Ketu in the 5th from Kārakāñśa denotes
a watchmaker. (7) Śukra in the 5th from Kārakāñśa will make
one a poet and an eloquent speaker.

Maharṣi Jaiminī mentions these yogas in sūtras 1.2.96-101. The

indications of various Grahas are as follows, specifically seen if the Graha
is alone in influencing the 5H. When more than one Graha aspect
(Rāśidṛṣṭi) or occupy the 5th house, the results are a blend of the
characteristics of both the Grahas.
Table 36

# Graha Result
1 Sūrya Swordsman, use of blade or knife, firearms, or other sharp weapons.
Lancer, spear wielder, weapons which can be thrown to a distance, such
2 Maṅgala
as projectiles, rockets, ballistic missiles etc.
An ascetic, a member of a religious order, one who carries a staff for a
3 Budha
spiritual reason, like the Śaṅkarācāryas.
4 Śani Use of arrows, archer, bowman.
Machinist, large machine, working with metals, metallurgy, heavy
5 Rāhu
engineering.
Make watches, precision equipment, light engineering and electronic
6 Ketu
goods, IC devices etc.

Nothing has been said regarding the Saumyas Candra, Guru and
Śukra, indicating that, instead of wielding weapons that injure others, they
indicate wielding different things in their hands which benefit others.

Bṛhatparāśara 33.42-45a.
(1) When Guru is alone in the Kārakāñśa or 5th from it, the
native is a knower of everything, a writer, and well versed in

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Vedas and Vedanta philosophy, but not an orator. Guru makes

the person a grammarian. (2) Maṅgala denotes a Logician, (3)
Budha a Mīmānsaka, (4) Śani one who is dull-witted in the
assembly, (5) Sūrya denotes that one is a musician, (6) Candra
denotes a follower of Samkhya philosophy and indicates, that
one is versed in rhetoric and singing and (7) Ketu, or Rāhu
denotes, that one is a mathematician. (8) When Guru associates
with the Grahas mentioned above, he denotes the transmission
of knowledge through a living tradition, sampradaya.

These principles are also found in Jaiminīsūtra 1.2.105-115. In

addition to what is mentioned by Maharṣi Parāśara, we also find the
mention of Śukra in this context. For some unknown reason, Śukra has
been left out of Maharṣi Parāśara. The results of various Grahas having
yutidṛṣṭi on the Tanu or Mantra Bhāva from Svāñśa are as follows:
Table 37

# Graha Result Notes

• Śukra is the Kāraka for
beauty and harmony, hence
is natural for him to govern
poetry.
• He is known as “sarvaśāstra
Expertise in poetry, eloquence, a
1 Śukra pravaktāram”, meaning, he
knowledgeable critic.
is eloquent in all the
branches of knowledge.
• He has a strong eye for
details, and a strong Śukra
makes one a perfectionist.
• Guru is the guru of the
Devatās and is highly wise
and knowledgeable; he
governs the Grammar of a
language, although Budha
A prodigal genius, a polymath, governs vocabulary.
knows multiple disciplines and is • He is the Kāraka for divinity
a great author. However, unlike in a Kuṇḍalī and the knower
Śukra, he is not an orator (na of Veda, Vedānta, Vedāṅga
vāgmī). etc.
2 Guru On the other hand, Guru does • His influence on the 1st/5th
indicate a grammarian, and from Svāñśa gives
knowledge of religious scriptures knowledge of multiple
(Vedas, Bible, Quran etc.), a disciplines but makes the
philosopher and a Vedantist native an expert in at least
(viśiṣya vaiyākaraṇo one.
vedarvedāṅgavicca). • Depending on his dignity, he
can demonstrate mastery in
more than one discipline.
• The details of the areas of
knowledge can be gleaned
from the Rāśi occupied, and

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# Graha Result Notes

aspects from other Grahas
etc.
Nervous in an assembly or a • Śani is the Kāraka for
gathering. Such a person shies solitude and isolation; he
3 Śani away from the limelight and is dislikes socialising much,
fond of solitude (sabhā jaṛa unlike Sūrya, Candra and
śaninā). Budha.
• The best ability of Budha is
that he can easily
A Mimamsaka or involvement in intermingle with anyone.
the interpretation of available
4 Budha • He can take the best out of
literature etc. (follower of Karma
Mīmānsā8) multiple systems and
develop a system that is a
blend of all.
• Nyāya also means justice.
A logician (kujena naiyāyikaḥ), Hence, this position of
5 Maṅgala one who is adept in the (nyāya9 Maṅgala can also indicate
śāstra). expertise in law and
jurisprudence.
• Candra is a Jalatattva
6 Candra Knowledge of the Sāṅkhyā10 yoga Graha and is associated with
śāstra, literature, singing imagination and emotions.

8 Mīmāṃsā: It means “reflection” or “critical investigation”. It is also known as Pūrva-

Mīmāṃsā or Karma-Mīmāṃsā. It is one of six schools of Hinduism. The school is known for
its philosophical theories on the nature of dharma, based on hermeneutics of the Vedas. The
Mīmāṃsā school was foundational and influential for the vedāntic schools, which were also
known as Uttara-Mīmāṃsā. The differences were that the Mīmāṃsā school developed and
emphasized karma-kāṇḍa, or the study of ritual actions, using the four early Vedas, while
the Vedānta schools developed and emphasized jñana-kāṇḍa, the study of knowledge and
spirituality, using the later parts of Vedas like the Upaniṣads.
9 Nyāya means “rules”, “method” or “judgment”. It is also the name of one of the six schools

of Hinduism. This school’s most significant contributions to Indian philosophy was

systematic development of the theory of logic, methodology, and its treatises on
epistemology. Nyaya school’s epistemology accepts four out of six Pramanas as reliable
means of gaining knowledge – (1) perception (pratyakṣa), (2) inference (anumāna), (3)
comparison and analogy(upamāna), (4) postulation, derivation from circumstances
(arthāpatti), (5) non-perception, negative/cognitive proof (anupalabdhi) and word, testimony
of past or present reliable experts (Śabda). It holds that human suffering results from
mistake or defects produced by activity under wrong knowledge (notions and ignorance).
Mokṣa (liberation), it states, is gained through right knowledge.
10 Sāṅkhyā is one of the ṣaḍdarśana in Hindu philosophy. It is most related to the Yoga

school of Hinduism, and it was influential on other schools of Indian philosophy. Sāmkhya is
an enumerationist philosophy whose epistemology accepts three of six pramanas as the only
reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa
(inference) and śabda (āptavacana, word, testimony of reliable sources). Sometimes
described as one of the rationalist schools of Indian philosophy, this ancient school’s reliance
on reason was exclusive but strong. Samkhya is strongly dualist, as it regards the universe
as consisting of two realities, Puruṣa (consciousness) and Prakṛti (matter). Jīva (a living
being) is that state in which Puruṣa is bonded to prakṛti in some form. This fusion, state the
Samkhya scholars, led to the emergence of buddhi (“intellect”) and ahaṅkāra (ego
consciousness). The universe is described by this school as one created by Puruṣa-Prakṛti

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# Graha Result Notes

(candreṇa sāṅkhyāyogajñaḥ • He also governs duality, as it
sāhityajño gāyakaśca). reflects the light of Sūrya
and is devoid of his own
light.
• He represents Prakṛti while
Sūrya is the Puruṣa. Hence,
Candra is the Kāraka for the
Sāṅkhyā yoga.
• Sūrya is the Kāraka for
Sarvātma, the supreme soul
from which everything else is
manifested. Therefore, Sūrya
is the Kāraka for the
Knowledge of the Vedanta and supreme form of knowledge
Śrīmad Bhagavadgītā (raviṇā from which all other forms
4 Sūrya vedāntajño gītājñaśca). According originated.
to Maharṣi Parāśara, Sūrya • Sūrya governs Śrīmad
makes ones a musician (gītajña). Bhagavadgītā because it is
the most sublime text on
spirituality as it is directly
narrated by Lord Śrī Kṛṣṇa
to guide humankind on the
path of Dharma.
• This is important for
Jyotiṣaśastra as well.
• If Guru associates, this
knowledge is obtained by
inheritance, and the
tradition’s teaching is fully
Mathematical abilities (ketuṇā
8 Ketu understood.
gaṇitajñaḥ)
• Guru-Ketu joint influence is
usually known as the
transmission of knowledge
through tradition
(gurusambadhena
sampradāyasiddhiḥ).
• The difference between Rāhu
and Ketu is that Rāhu
denotes large things, while
Same as Ketu, i.e., mathematical Ketu indicates small things.
9 Rāhu
abilities. Notes
• So, Rāhu represents big
machines, while Ketu
represents small machines.

Guru associating with the Grahas indicating various talents

denotes that the knowledge is transmitted through a living tradition. Thus

entities infused with various permutations and combinations of variously enumerated

elements, senses, feelings, activity, and mind. During the state of imbalance, one of more
constituents overwhelm the others, creating a form of bondage, particularly of the mind.
The end of this imbalance, bondage is called liberation, or kaivalya.

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Guru-Ketu indicates knowledge of mathematics, astronomy or

Jyotiṣaśastra is being transmitted through a tradition. Similarly, the
Candra-Guru yuti indicates that the knowledge of the Sāṅkhyā yoga is
transmitted through a tradition.
16.4.1.5.3
AN AUTHOR

Given here are the principles that make one an author. These
yogas involve Saumyas Candra, Budha, Guru and Śukra. Whatever is
mentioned in the context of the 5H, according to the Maharṣi, also applies
to the Tanubhāva from the Kārakāñśa Lagna as well. Lagna is the Bhāva
of the skills, talents, and natural abilities. The 5H is a Trikoṇa and a Bhāva
governing the mind (Mantrabhāva), and Grahas influencing this Bhāva
indicate what prevails in mind.
The same can be extended to the 9H from the Kārakāñśa Lagna,
yet another Trikoṇa. The distinction between the 1H, 5H and 9H is that
the yoga forming in the 1H indicates natural skills or inborn abilities. The
ones indicated by the 5H show strong interest in learning and mastering
this. The ones indicated by the 9H show an ability to learn and master a
skill, particularly when the native associates with another master.

Bṛhatparāśara 33.41.
(1) When Guru and Candra are in Kārakāñśa or the 5th thereof,
the native is an author. (2) Śukra makes one an ordinary writer,
and (3) while Budha indicates that the writing skills are less
than those of an ordinary writer.

These verses are also mentioned in verses 1.2.103-105 of the

Jaiminīsūtra. The Grahas involved are the Saumyas, Guru, Candra, Śukra
and Budha. These Grahas should occupy or aspect (Rāśidṛṣṭi) the Svāñśa
or the 5th house from it. The quality of writing depends on the
characteristics of the influencing Graha. The best is indicated by Guru or
Candra, followed by Śukra and Budha. I believe that the area in which the
person will write depends on the characteristics of the Grahas involved.
Table 38

# Graha • Result
• Outstanding writer. Guru = Subjects involving spirituality,
Guru or religion, self-help, leading a righteous life etc.
1
Candra • Candra = Fictions that capture everyone’s mind. When they
jointly influence the Svāñśa, the writing will be unmatched.
• The native is more than the average writer but less capable
than Guru or Candra.
2 Śukra • The subject attains success in this material world, winning
over adversaries and adversities, matters related to women,
entertainment etc.

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# Graha • Result
• The native is undoubtedly a writer but less capable than the
rest of the Grahas.
• Budha represents an amalgamation of many subjects. The
3 Budha
person can reconcile multiple viewpoints.
• He could be good in subjects involving money, trade, and
commerce.

Once we have established that the native is going to be an author

based on the yutidṛṣṭi of the Saumyas on the Tanu or Mantrabhāva from
the Svāñśa, we can judge the area of expertise of the writer from the
Grahas contributing the skills, i.e., the Grahas occupying or aspecting the
Trikoṇa (1, 5, 9) from the Svāñśa. The Trikoṇas are the houses of skills and
talents, and the Grahas occupying or aspecting them indicate the Talent
based on their own Kārakatvas.
If a Graha occupies a Trikoṇa, his result will prevail compared to
the aspect. If not, the aspects will prevail. In all cases, the Rāśidṛṣṭi must
be evaluated, and not the Grahadṛṣṭi. If multiple Grahas occupy the
Trikoṇas, the strongest among them will prevail, although the others will
have some influence. The Rāśis must also be similarly evaluated, as the
Rāśi characteristics influence the behaviour of the Graha.
16.4.1.5.4
THE DHANABHĀVA

Bṛhatparāśara 33.45b.
The yogas mentioned for the 1st-5th from the Svāñśa are also
applied to the 2nd from the Svāñśa.

Maharṣi Parāśara states, “svāñśād dvitīyataḥ kecit phalaṃ

evaṁ badanti hi”, meaning that the results concerning talents as seen
from the 1st or 5th from the Svāñśa are also applicable to the 2nd house
from the Svāñśa. Maharṣi Jaiminī in sūtra 1.2.116 has endorsed the same.
Various skills are indicated by the Grahas occupying or aspecting
the Tanu, Sukha or Mantra Bhāva. The same principles should be applied
to the Dhanabhāva. This is because the Dhanabhāva is the house of Devī
Sarasvatī (Vakdevi) and indicates proficiency in knowledge.
What is the difference between the skills indicated by the 1st, 2nd,
3rd, 4th, and 5th Bhāvas? Since the Bhāvas are different, there must be
some difference in the results. In my understanding, the differences are as
follows:
Table 39

# Bhāva Notes
• This shows inborn skill, which the native can access by
1 Tanubhāva
subconsciously connecting with the previous births.

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# Bhāva Notes
• This shows an unbroken chain of events, particularly when
this happens from Kārakāñśa.
• The native does not have to learn this from a teacher but
picks it up naturally, by short exposures, and sometimes
even without any exposure.
• This Bhāva denotes speech and the ability to profess
something. The Graha influencing this Bhāva indicate the
Talent the native can freely and fluently talk about.
• This particularly rules the various knowledge areas, such as
2 Dhanabhāva
philosophy etc.
• The native will be good at debating such matters. Unlike the
Sahajabhāva, this requires the use of the brain than the use
of hands.
• The Sahajabhāva deals with hands and things which can be
wielded in hand.
3 Sahajabhāva • The native has a natural ability to wield the artefacts
governed by the Graha influencing the Sahajabhāva, such as
pen (writing), sculpting tool (sculpture), brush and paint
(colouring and painting) etc.
• This Bhāva indicates formal learning, primarily from the
4 Sukhabhāva
mother or other formal sources when the native is young.
• This indicates what prevails in the mind, likes and dislikes
etc.
• The Grahas influencing this Bhāva indicate what the native
likes to do.
• The native gravitates towards such areas naturally, without
much support from others, and practices them and
5 Mantrabhāva
eventually masters them.
• Whether one masters a skill or not depends on the dignity of
the Graha.
• If the Graha is in Sva/Ucca Rāśi, the Graha’s influence will
be much stronger, and the native can master it before
adulthood.
• Although not specifically mentioned here, the yogas forming
in the Dharmabhāva indicate what the native will learn
from his teachers.
6 Dharmabhāva
• The native has not mastered these areas in previous births
and needs to continue practising it under a teacher to master
it in this life.

The results should not only be seen from the Graha occupying or
aspecting the Svāñśa but also from the lord of Svāñśa Lagna. This is
particularly true when the Svāñśa is unoccupied by a Graha. Additionally,
in all these assessments, the Ātmakāraka does not become a significator of
the Talent. For instance, just because Guru becomes the Ātmakāraka, one
cannot become a great author. This is pronounced only when another
Graha becomes the Ātmakāraka and Guru joins him in the Navāñśa.

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The results indicated by a Bhāva in the Rāśi Kuṇḍalī are short-

lived, while those occurring in the Navāñśa from the Navāñśa Lagna are
long-lasting. The ideal situation is when there is alignment between the
Rāśi and Navāñśa Kuṇḍalī. The yoga gains even greater strength when
there is an alignment between the Kārakāñśa and Navāñśa Lagna.
For instance, having Guru-Candra yoga in the Kārakāñśa in the
5H from the Navāñśa Lagna indicates an author with great abilities. The
yogas that occur from the Kārakāñśa Lagna indicate a strong yearning
deep within the person. Suppose a similar yoga manifest also from the
Navāñśa Lagna and Udaya Lagna in the Rāśi Kuṇḍalī. In that case, the
yoga manifests in the current birth with great force, like an uncontrollable
deluge!

16. 4.1 .6
THE Ś AT R U BH Ā VA

The Śatrubhāva is the house of labour, which is why we look

regarding servants and slaves from this Bhāva, who put their efforts and
labour for our convenience and comforts. It also represents the labour we
need to carry out our activities; hence, the house of service. The Grahas
influencing the 6th from the Svāñśa indicate the natural inclination of the
soul to labour hard or be indolent.
The results of this Bhāva should be studied in conjunction with the
Sahajabhāva. Krūras in these two Bhāvas indicates enterprise, drive, and
willingness to put effort and rise over adversities. On the other hand,
Saumyas in these Bhāvas makes the native timid and lazy. For success in
life, these two Bhāvas are incredibly important and ideally must be
occupied by Krūras.

Bṛhatparāśara 33.46.
When a Krūra occupies the 6th from Kārakāñśa, the native is an
agriculturist. On the other hand, one is indolent when a Saumya
occupies the 6th from Kārakāñśa. The 3rd from Kārakāñśa
should also be similarly considered.

Krūra in this Bhāva enhances the qualities of the Bhāva, viz., hard
labour, while the Saumyas in such a place do quite the reverse. When
Krūras occupy this Bhāva, the native can endure hard labour, such as that
required for agriculture. In the olden days, Agriculture used to be the most
strenuous acidity involving manual tilling of land and harvesting using
only hand tools and farm animals. That is why Krūras in the 6th house is
mentioned to be one dealing with agriculture, which in a modern context
can be anything that involves hard labour.

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On the other hand, when Saumyas occupy the 6H from the

Kārakāñśa, the native is a comfort-loving person and shies away from
labour. One with this yoga can be considered lazy and lethargic.
The 3rd is the house of parākrama behaves similarly. Earlier, we
have seen that Krūras in the 3H make the native valorous, while Saumyas
make one timid. Similarly, one with Krūras in the 3H can make one hard-
working, while on the other hand, Saumyas occupying there can make one
lazy. Hard labour and valour are associated. Similarly, lethargy and
Timidity are associated.
What happens when the 6H has a Krūra and a Saumya is in the
3H? the person may be hardworking but timid, shy away from the crowd,
and reluctant to initiate any enterprise on his own. On the other hand,
when 6H has Saumyas while the 3H has Krūras, the native may show
great enterprise, enthusiasm, and risk-taking abilities but will not be able
to sustain it in the face of difficulties, challenges, and opposition. He will
look for external support and assistance to deal with the situation.

CASE STUDY
In the Kuṇḍalī of Śrī Ludwig Beck (29 June 1880, 14:45 LMT
m8e14, Wiesbaden-Biebrich, Germany, 50n05, 8e14), a brave German
military leader, who had the guts to oppose Hitler, Guru is the
Ātmakāraka. He was the Chief of Staff of the Armed Forces from 1935-
1938. Opposed to the Nazi Regime, he resigned in horror when Hitler
unveiled his invasion plans. He did everything he could to thwart Hitler’s
plans of conquest, including becoming the acknowledged leader of the
German Resistance Movement.

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In the Parāśarī Navāñśa, the Kārakāñśa is Kumbha. The 3rd house

is Meṣa, and the 6th house is Karka, both vacant. But the 3rd is dṛṣṭied by
Maṅgala/Ketu/Sūrya, and the 6th is dṛṣṭied by Śani. They indicate the
martial power of the person. From the Lagnāñśa, the 3 rd is Mīna, and the
6th is Mithuna; both are Saumyas and are dṛṣṭied by Budha (Saumya). This
does not indicate his valour but makes him peace-loving. Perhaps he was
peace-loving and, therefore, didn’t follow the path of mass genocide of
Hitler.

In the UKM Navāñśa, the Kārakāñśa is Siṅha (a Royal Rāśi), and

the 3rd is Tulā, with Candra (peace). The 6 th is Makara with Śukra (peace).
Both indicate that he was peace-loving. Śukra is, however, a master war
strategist (Asura Guru). We also notice that there is a parivartana between
Śukra and Śani, indicating the influence of Śani on the 6 th (Makara =
Tenacity), indicating a tenacious fighter. The UKM Navāñśa can better
explain this case.

16. 4.1 . 7
THE DĀ RĀ BH Ā VA

One important Kārakatva of Dārābhāva is relationship and

spouse, besides trade and commerce etc. Grahas located in the 7H from the
Svāñśa or aspecting it through Rāśidṛṣṭi indicate the nature and
characteristics of one’s spouse and the experiences one has concerning the
marital life and relationships. Unlike the olden times, in the modern world,
the institution of marriage has considerably eroded, as many choose to
have live-in and convenient relationships where one can easily walk away
from the relationship.
This is unfortunate, as the men-women relationship is serious and
is influenced by the soul’s propensity to attract or repel another soul.
Hence, before the relationship manifests at a material level, we need to
understand how they manifest internally, i.e., what is the natural
propensity of the soul. The nature and characteristics of various people
who are attracted to the native life should be seen from the Kārakāñśa.
This is because a relationship manifests at the soul level before it gets
converted to a physical relationship. We subconsciously attract various

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people to our life based on past-life impressions, which must be evaluated

before judging specific relationships in the current birth.

Bṛhatparāśara 33.47-48.
(1) When Candra or Guru occupies the 7th from Kārakāñśa, the
native begets an exceptionally beautiful wife. (2) Śukra in the
7th from Kārakāñśa denotes a sensuous wife, while (3) Budha in
the 7th from Kārakāñśa indicates a wife versed in fine arts. (4)
Sūrya in the 7th from Kārakāñśa gives a wife who is protected
by the family, while (5) Śani in the 7th from Kārakāñśa denotes
a wife of a higher age bracket, a pious or a sick wife. (6) Rāhu in
the 7th from Kārakāñśa will bring a widow in marriage.

Below are the effects of various Grahas occupying or aspecting the

7th from the Svāñśa. While the yoga from the Kārakāñśa indicates the soul-
level connection, that from Lagnāñśa indicates that, which is manifested
in the current birth, as inner drives, likes and dislikes etc. The yoga
happening about the Kārakāñśa are those where things happen as if
prompted by an invisible hand, while those happening with regards to
Lagnāñśa are those where the native feels that he is under control. These
yogas are also found in Jaiminīsūtra 1.2.57-62.
Table 40

# Graha Result Notes

• Surya is the Kāraka for paternal
lineage, indicating that the paternal
family of the spouse is influential
and protective towards the spouse.
• Sūrya is associated with various
sources of knowledge, indicating that
the spouse is scholarly,
A spouse is favoured and knowledgeable and learned.
1 Sūrya protected by family • Śrī Santhanam interprets this as one
(raviṇā svakule guptā ca). confined to domestic chores etc.,
perhaps one who is committed to the
family Dharma.
• If Sūrya is Nīca, the spouse can have
a propensity towards adharma and
get into some clandestine
relationship with the elders of the
family unless dṛṣṭied by Saumyas.
• Candra and Guru are the Kārakas
for fair complexion and natural
Good-looking and fair- beauty.
Candra complexioned spouse • They also indicate a benevolent
2
or Guru (lābhe candragurubhyāṁ nature, righteousness, and other
sundarī). good qualities.
• Candra indicates an emotional and
sensitive nature, while Guru

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# Graha Result Notes

indicates one who is discerning and
wise.
• Maṅgala governs one’s limbs, is a
Krūra and a Tāmasika Graha.
• If Maṅgala is under some other
Aśubha influences such as Nīca or
Śatru Rāśi or dṛṣṭied by a Krūra or
Deformed or defective
Śatru Graha, the person can have
3 Maṅgala limbs (kujena
some defects in the limbs.
vikalāṅginī).
• Else, The characteristics of Maṅgala
can be seen, i.e., eagerness to fight,
quarrel, commanding nature, high
energy level, fickle mindedness,
jumping to conclusions early etc.
• Budha indicates young age (opposite
of Śani), a childlike innocence, a love
for fun, frolic, and humour, good
Conversant in fine arts
4 Budha social abilities, a fertile mind for
(budhena kalāvatī).
learning, flexible and adaptable
nature and many other good
qualities.
• Śani is the Kāraka for diseases,
Aged or matured, sickly indicating that the spouse can have a
constitution, given to sickly constitution.
5 Śani penance (śaninā • Śani also indicates detachment,
vayādhikā rogiṇī hardworking, persevering, one given
tapasvinī ca). to penance, attachment to one’s
traditions etc.
• Rāhu indicates one whose
relationship has pre-maturely ended,
one with much older age, high
Widow or a widower
6 Rāhu maturity level, one who is more
(rāhuṇā vidhavā).
attracted to foreign culture,
belonging to a different caste or
religion etc.
• Nothing has been specifically
mentioned for Ketu.
• Hence, the general nature of Ketu
should be applied, i.e., one with a
disruptive and highly flickering
mind, unstable mind, unpredictable
7 Ketu -- and eccentric nature, having less
respect for established norms, a
petulant nature etc.
• Ketu is damaging in relationship
matters as it afflicts the two
Jalatattva Grahas, Candra and
Śukra.

The results mentioned here are only indicative. One can go deeper
into this matter by thoroughly understanding the Kārakatvas of the

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Grahas and the results of the Rāśis occupied by the Graha. For instance,
the results of Budha occupying Meṣa Rāśi is going to have significantly
different results compared to Budha occupying Kanyā.

16. 4.1 . 8
THE R AN D HR AB HĀ VA

Bṛhatparāśara 33.49.
When a Saumya or Randhreśa from the Kārakāñśa occupies the
Randhrabhāva from the Kārakāñśa, the native is long-lived. On
the other hand, a Krūra occupying the Randhrabhāva from the
Kārakāñśa causes a reduction in the life span. Yutidṛṣṭi of both
Śubha and Krūras indicate a medium span of life.

Randhra is the house of longevity. Hence, the Grahas occupying

the Randhrabhāva from Kārakāñśa tells us about the average longevity of
the native in various past lives. The Grahas in the 8H from the Lagnāñśa
can have a telling impact on the longevity in the current birth. Saumyas
occupying or aspecting this Bhāva blesses one with long life and protection
from various health hazards.
The best Grahas in the 8H are Budha and Śukra. Budha gives good
health, freedom from diseases and wealth. On the other hand, Śukra gives
a strong immunity, a great fighting ability, and protection from premature
death. Candra is not welcome in the 8H, as he curtails longevity.
Occupation of Agnitattva Grahas, Sūrya, Maṅgala and Ketu is highly
worrisome as they curtail longevity and subject the native to various
mishaps, accidents, injuries, and even losing a limb. Rāhu is also not
welcome in the 8H as he gives various kinds of un-diagnosable diseases
and sudden mishaps. Śani in the 8H increases longevity but gives many
chronic diseases. Guru in this Bhāva prolongs life and offers protection
from diseases, but certain Kārakatvas of Guru can be impacted.
The results of the Grahas occupying the Randhrabhāva from
Svāñśa should also be checked with regards to the Rāśi occupied by them
as they have a telling impact on the characteristics of the results. Ucca
Grahas are endowed with Sattvaguṇa and prolong longevity. On the other
hand, Nīca Grahas are endowed with Tamoguṇa and curtail longevity.

16. 4.1 .9
THE DH AR MA BH Ā V A

Dharmabhāva is perhaps the most important Bhāva after the

Tanubhāva, as it governs righteousness, faith, respect towards elders and
other positive qualities. When one is on the path of Dharma
(righteousness), one is protected from various mishaps and troubles
(Adharma, Randhrabhāva). The root impulse of the Dharma in the current

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birth comes from the impressions from many past births. Those
impressions shape our attitudes and behaviours in the current birth.
The predominance of Sattvaguṇa in the Dharmabhāva makes the
person righteous, while that of Tamoguṇa in this Bhāva makes the person
tread a wrong path. The Rajoguṇa is middling and indicates righteous
activity but with selfish motives. Sattvaguṇa = Sūrya, Candra, Guru.
Graha occupying their Sva, Ucca, Mūlatrikoṇa etc. Tamoguṇa =
Naisargika Pāpagrahas (Śani, Maṅgala, Rāhu, Ketu). Grahas in their
Śatru/Nīca Rāśi. Rajoguṇa = Budha and Śukra. Grahas in their Mitra
Rāśi.

Bṛhatparāśara 33.50-56.
satyavādī gurau bhaktaḥ svadharmanirato naraḥ ॥ 50॥
svāṃśācca navame bhāve pāpagrahayutekṣite ।
svadharmanirato bālye mithyāvādī ca vārdhake ॥ 51॥ navame
kārakāṃśācca śanirāhuyutekṣite । gurudrohī bhaved bālaḥ
śāstreṣu vimukho naraḥ ॥ 52॥ kārakāṃśācca navame
gurubhānuyutekṣite । tadā’pi gurudrohī syāt guruvākyaṃ na
manyate ॥ 53॥ kārakāṃśācca navame śukrabhaumayutekṣite ।
ṣaḍvargādikayoge tu maraṇaṃ pāradārikam ॥ 54॥
kārakāṃśācca navame jñenduyuktekṣite dvija । parastrī
saṅgamād bālo bandhako bhavati dhruvam ॥ 55॥ navame
kevalenaive guruṇā ca yutekṣite । strīlotupo bhavejjāto viṣayī
caiva jāyate ॥ 56॥
(1) When the 9th from Kārakāñśa has yutidṛṣṭi of Saumya, the
native is truthful, devoted to elders and attached to his own
religion. (2) When Krūras have yutidṛṣṭi on the 9th, one is
attached to his religion in childhood but takes to falsehood in
old age. (3) When Śani and Rāhu have yutidṛṣṭi on the 9th, one
betrays his preceptors and is opposed to ancient learning. (4)
When Guru and Sūrya, one betrays his preceptors and is
disobedient to them. (5) When Maṅgala and Śukra have yutidṛṣṭi
on the 9th from Kārakāñśa and join in the Ṣadvargas, another
woman meets her death. (6) Budha and Candra having yutidṛṣṭi
on the 9th and joining in the Ṣadvargas cause imprisonment to
the native due to association with a female not of his own. (7)
When Guru is alone having yutidṛṣṭi on the 9th, the native is
addicted to females and is devoted to material enjoyments.

These principles are also found in Jaiminīsūtra sūtras 1.2.48-51.

There is one sūtra 1.2.67 that states that Guru in the ninth indicates a big
landlord or a distinguished personality. Guru is the preceptor of the
Devatās and is highest in the Sattvaguṇa, is a Kāraka for this Bhāva, and
indicates strong divine blessings. Therefore, the native is bestowed with

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material prosperity, honour, and fame when Guru occupies this Bhāva
from the Svāñśa Lagna.
The primary assessment here is to judge the influence of
naisargika Śubha and Krūras in this Bhāva from the Svāñśa Lagna. The
results are briefly mentioned hereunder. The dignity of the Grahas should
also be judged here. Grahas in high dignity (Sva, Ucca, Mūlatrikoṇa,
Mitra) indicate positive qualities, while those in low dignity (Śatru/Nīca)
indicate negative qualities.
1. Saumyas: When the Dharmabhāva has yutidṛṣṭi from Saumyas, the
native is righteous (dhārmika) and is endowed with many positive
qualities, viz., (1) Truthfulness (satyavādi), (2) devoted one’s
preceptor (guruhbhakta) and (3) ardent follower of one’s own dharma
(svadharmanirata).
2. Krūras: On the other hand, when the Dharmabhāva has yutidṛṣṭi of
Krūras, the native, although a follower of his own dharma in
childhood (svadharmanirata bālye), becomes dishonest in advanced
age (mithyāvādi bārdhake).
After the initial assessment of Śubha and Krūras, the influence of
specific Grahas and joint influences of more than one Grahas should be
judged.
Table 41

Graha
# Result Notes
yoga
• The Śani and Rāhu are the
Śani and Rāhu are the two deadly Kāraka for Pāpa or Sin,
Tamoguṇa Graha and are not whereas the Sattvaguṇi
welcome in the Dharmabhāva. The Grahas, Guru, Sūrya and
native betrays his preceptor Candra are the Kāraka for
(gurudrohi) and is opposed to the Puṇya or meritorious deeds.
Śani- Śāstras, i.e., the Veda, Vedanta • When either Graha is in the
1 Rāhu and Vedanga (śātreṣu vimukho 9th from the Svāṃśa, there is
yoga naraḥ). a fall of Dharma, which can
navame kārakāṃśācca manifest in dishonouring
one’s preceptor or engaging in
śanirāhuyutekṣite । gurudrohī
unrighteous acts.
bhaved bālaḥ śāstreṣu vimukho
• This also includes not
naraḥ ॥52॥ following the dictates of the
Śāstra.
Sūrya and Guru are the Kāraka of
the Dharmabhāva and are • A few elements of this yoga
Sattvaguṇa Graha. This is, need to be judged before
however, not seen as a positive concluding.
Sūrya-
yoga as the native betrays his • Sūrya is a fierce Graha, and
2 Guru
preceptor (gurudrohi) and does not his position in the
yoga
obey his Guru (guruvākyam na Dharmabhāva can be
mānyate). damaging, particularly when
In Jaiminīsūtra, Pt Sanjay Rath he is of low dignity.
gives an alternate view, where he

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Graha
# Result Notes
yoga
states that the native is loyal to • When he conjoins with Guru,
his preceptor, which in my Guru must be stronger (in
opinion, is the right Sva/Ucca Rāśi), or else, Sūrya
interpretation. He suggests using ends up dominating both the
the word guraviśvāsa instead of Dharmabhāva and its Kāraka
gurāviśvāsa. However, Maharṣi Guru, giving arrogance and
Parāśara has been unambiguous; disobedience to the preceptor.
hence we cannot ignore him. • This yoga should give the best
kārakāṃśācca navame results in Karka, Dhanu,
gurubhānuyutekṣite । tadā’pi Kumbha and Mīna, where
gurudrohī syāt guruvākyaṃ na Guru is considerably strong.
• This should not occur in
manyate ॥53॥
Vṛṣabha, Tulā or Makara
Rāśi, where both Guru and
Sūrya are weak. In Meṣa and
Siṅha Rāśi, Sūrya dominates
over Guru.
• Śukra-Maṅgala yuti indicates
a relationship with another
woman.
When Maṅgala and Śukra have • When this yoga occurs in the
yutidṛṣṭi on the 9th from Dharmabhāva from the
Kārakāñśa and join in the Kārakāñśa, the female with
Ṣadvargas, another woman meets whom the native has an illicit
Śukra-
her death. relationship meets her death.
3 Maṅgala
yoga kārakāṃśācca navame • Śukra is the female here,
śukrabhaumayutekṣite । while Maṅgala (mṛtyukāraka)
ṣaḍvargādikayoge tu maraṇaṃ represents death. The
Dharmabhāva does not
pāradārikam ॥54॥ tolerate unrighteous or sinful
activities such as
extramarital affairs and
rightfully puts an end to that.
Budha and Candra having • Budha-Candra yoga is also an
yutidṛṣṭi on the 9th and joining in indicator of an illicit
the Ṣadvargas cause imprisonment relationship, as Budha is
to the native due to association born from a relationship
Budha- between Candra and
4 Candra with a female not of his own.
kārakāṃśācca navame Gurupatni Tārā.
yoga
jñenduyuktekṣite dvija । parastrī • Budha-Candra yuti in this
saṅgamād bālo bandhako bhavati Bhāva from Kārakāñśa
denotes imprisonment due to
dhruvam ॥55॥ an illicit relationship.
• How the position of the best
Guru alone in the 9th from among the Saumyas, Guru in
Kārakāñśa makes one desirous of this Bhāva, gives weakness
Guru women’s company (strīlolupa) and for women and worldly
5 inclined towards the enjoyment of
alone pleasures?
worldly pleasures (viṣayī). navame • This is because this is one of
kevalenaive guruṇā ca yutekṣite । many Characteristics of
Guru. This characteristic is

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Graha
# Result Notes
yoga
strīlolupo bhavejjāto viṣayī caiva associated with Mīna Rāśi,
jāyate ॥56॥ which exalts the Kāraka for
women and pleasures, Śukra.
• Mīna is also a Jalatattva
Rāśi, indicating a strong
orientation towards
relationship matters.
• These characteristics of Guru
manifest only when he is
weak or afflicted; otherwise,
he protects the Dharma and
keeps the native on the
righteous path.

This is an important Bhāva and should be studied in great detail.

Through this Bhāva, all the good and positive things in the person’s life
manifest. If this Bhāva is strong, that tells us that the native has been on
the path of Dharma through many previous births and is ready to reap the
good results in the current birth. Śubha yogas of this Bhāva provide a
strong force to the Śubha indications in the Rāśi Kuṇḍalī and counter evil.
On the other hand, Aśubha indications manifest the negative yogas in the
Rāśi Kuṇḍalī and suppress the good ones.
The influence of two or more Grahas in the Dharmabhāva is given
in classical texts such as Sārāvalī and should be studied in detail. A
thorough understanding of this Bhāva is key to success and prosperity in
the current birth of the native.

16. 4.1 .1 0
THE K AR M ABH Ā VA

The Karmabhāva is one important Kendra in the Navāñśa Kuṇḍalī

and governs the Artha Trikoṇa or the Rāśi Kuṇḍalī. The root impulse of
the Bhāvas, Dhana, Śatru and Karma (2, 6, and 10) resides in this Bhāva
of the Navāñśa Kuṇḍalī. The Grahas occupying or aspecting this Bhāva
from Svāñśa indicate the strength of the “Path of Artha” in the native’s
spiritual development through various past births.
Among the four paths, Dharma, Artha, Kāma and Mokṣa, which
path is the most predominant in the native’s spiritual evolution? This can
be known from the Kendra from the Kārakāñśa occupied by most Grahas.
Among the Kendras, the Lagnabhāva carries the seeds of Dharma (1, 5, 9),
Karmabhāva carries the seeds of Artha (2, 6, 10), Dārābhāva carries the
seeds of Kāma (3, 7, 11) and the Sukhabhāva carries the seeds of Mokṣa (4,
8, 12). For instance, in the Kuṇḍalī of Svāmi Vivekānanda, Sūrya is the
Ātmakāraka, located in Dhanu Navāñśa in Vargottama.

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From here, Lagna has none, 4H has Ucca Śukra, 7H has Candra in
a Śatru Rāśi, and 10H has none. From this, we can conclude that the path
of Mokṣa is most predominant due to Ucca Śukra in the 4H. Similarly, in
the case of Śrī Aurobindo, the Ātmakāraka is Budha, the Kārakāñśa Lagna
has Śani and Ketu, the 4H has none, 7H has Ucca Candra and Rāhu, 10H
has Maṅgala in a Mitra Rāśi. This is a tricky Kuṇḍalī with more than one
Kendra that stands out.
However, Śani is the lord of Mokṣa Kendra (4H) Vakrī in the
Lagna, indicating his work on yoga (integral yoga), i.e., union with the
supreme consciousness by bringing it down to the level of the material
world. The Ucca Candra in the Kāma Kendra denotes his Tapasyā of
pulling down this consciousness to this material world. Therefore, the root
impulses behind major activities of a native can be known from the
Kārakāñśa Lagna and its Kendras.
The focus here is the Karmabhāva or the Artha Kendra, which
indicates the material and financial success, honour, authority etc.
Saumyas influencing this Bhāva indicate good livelihood options, financial
gains, physical strength, intelligence, talent to carry out the livelihood etc.
On the other hand, the influences of the Krūras are detrimental to the
prospects of livelihood, finances and overall success.

Bṛhatparāśara 33.57-60.
(1) When Saumyas have yutidṛṣṭi on the 10th from Kārakāñśa,
the native has firm riches, is sagacious, strong, and intelligent.
(2) Krūras having yutidṛṣṭi on the 10th cause harm to the
livelihood and deprive one of paternal bliss. (3) Budha and
Śukra having yutidṛṣṭi on the 10th confer many gains in business
and make one do many great deeds. (4) Sūrya and Candra
having yutidṛṣṭi on the 10th, who themselves are under yutidṛṣṭi
of Guru, the native acquires a Kingdom.

The primary judgement of this Bhāva is to check the influence of

Śubha and Krūras in this Bhāva. Saumyas bestow positive results in
livelihood and finances, which Krūras indicate negative results in such
matters.
1. Saumyas: Steady wealth (sthiravitta), sagacious and reserved
(gambhīra), physically strong, and intelligent (balabuddhimān). The
native does not waste his energy on frivolous things and gossiping as
he realizes the value of time.
2. Krūras: Losses in the business or livelihood (vyāpāre jāyate hāni),
deprivation of paternal happiness (pitṛsaukhyena varjita). The
father’s wealth is seen from the 2nd to the 9th house. Affliction to this
Bhāva indicates that the native is deprived of financial support from
the father.

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After judging the results of Śubha and Krūras on this Bhāva, one
should judge the specific results of individual Grahas and yogas on this
Bhāva. Here Maharṣi mentions about only two yogas, Budha-Śukra and
Sūrya-Candra. In my view, these are not conjunctions that Maharṣi
Parāśara is referring to but the results of the individual Grahas, Budha,
Śukra, Sūrya and Candra. The results are as follows:
1. Budha or Śukra: Budha and Śukra are the Rajasa Grahas and are
excellent in trade and commerce, business, finances etc. Budha is the
primary Kāraka for Karmabhāva, while Śukra is the Kāraka for
business (Tulā Rāśi, 7H). The results of the influence of these Grahas
are huge success and gains in business (vyāpāra bahulābhaśca) and
engagement in many great deeds (mahatkarmakara).
2. Sūrya or Candra: Sūrya and Candra are the Sattva Guṇa and the
Royal Grahas. Sūrya is the King, while Candra is the queen. Their
influence on the Artha Trikoṇa gives royalty, power, authority, and
influence. When they are particularly dṛṣṭied by another Sattvaguṇa
Graha and the Suraguru Guru, the native is blessed with a Kingdom
or Kingly status.

Some verses in Jaiminīsūtra, i.e., 1.2.39-41, need a thorough

evaluation. Here Maharṣi Jaiminī gives the results of Budha,
Saumyas and a yoga for Gopala (cow herdsman). The synopsis of
these yogas is given below:

Budha in Karma from Svāñśa: The results are like Śani (riphe
budhadṛṣṭe vā mandavat). What can we interpret from this? This indicates
success in any line of activity and consequential fame due to the hard work
indicated by Śani and the Talent indicated by Budha. Maharṣi Parāśara
also states that Budha in the 10H from Svāñśa indicate success in business
and great deeds!
Why did Maharṣi Jaiminī pick out Śani? This is based on a unique
principle: whichever Graha occupies the 10H, one gets the effects of the 4th
Graha in the weekday order (Rāhu and Ketu are excluded) on the Lagna.
This is because Lagna is 4th from the 10H. This principle is unique to the
10H and cannot be extended elsewhere. Using the principle, the impact of
various Grahas on the Lagna (and fortune) are as follows:
1. Sūrya → Budha
2. Candra → Guru
3. Maṅgala → Śukra
4. Budha → Śani
5. Guru → Sūrya
6. Śukra → Candra
7. Śani → Maṅgala

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Saumyas: Saumyas having yutidṛṣṭi on the 10H from Svāñśa

produce steady wealth (śubhaṁ dṛṣṭe stheyaḥ). On the other hand, Krūras
cause fluctuation in wealth. The Saumyas and Krūras also impact the
family’s happiness (2nd house).
Gopāla yoga: Sūrya in the 10th from Kārakāñśa dṛṣṭied by Guru
produces a cow herdsman or milkman (ravau guru mātraṁ dṛṣṭe gopālaḥ).
Gopāla also means one who protects his people, like a King who cares for
his subjects. According to Maharṣi Parāśara, Sūrya in this place, dṛṣṭied by
Guru, indicate Rājayoga.

16. 4.1 .11

THE L ĀB HA BH ĀV A

Bṛhatparāśara 33.61-62.
(1) When Saumyas have yutidṛṣṭi on the Lābha Bhāva from
Kārakāñśa, the native enjoys happiness from co-born apart from
gaining success in his undertakings. (2) On the other hand,
Krūras having yutidṛṣṭi on the 11th denote that the native gains
through questionable means and is also famous and valorous.

Lābha is the house of elder siblings, friends, and financial gains. It

is a Upacaya Bhāva, and the Grahas posited here influence the said
matters. All Grahas in this Bhāva give gains, but the Saumyas promote
the wellbeing of siblings and friends, while the Krūras cause distress to
them. It is known that the best places for the Krūras in a Kuṇḍalī are the
Triṣaḍāya Bhāvas (3, 6, 11). In these places, the Krūras blesses one with
bravery, hard work and labour, and success in undertakings and gains. Let
us see what Maharṣi Parāśara states about the Grahas in these Bhāvas
from the Kārakāñśa.
1. Saumyas: Happiness from siblings (bhrātṛsaukhya yuta), success in
undertakings (sarvakāryeṣu lābhakṛt).
2. Krūras: Gains through questionable means (kumārgallābhakṛn
nara), famous (vikhyāta), valorous, enterprising (vikramī).
The characteristics of Gains can be known from the naisargika
Kārakatvas of the Grahas involved. Normally Saumyas indicate auspicious
or legal sources, while Krūras indicate illegal or immoral sources. In
addition, the dignity of the Grahas and dṛṣṭi from other Grahas should also
be seen. Normally Grahas in high dignity show earning from auspicious
means, while those in low dignity (particularly Nīca) show that from
immoral means.
The details can be studied from “ISJ Book2: The Kārakatvas”. This
only shows the inherent tendencies; however, whether it happens or not
depends on the other yogas and influences in the Lābha Bhāva from the
Candra Lagna, Udaya Lagna and Āruṛha Lagna. The Horā Lagna also has
a strong say in matters of wealth.
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16. 4.1 .1 2
THE VYĀ YA BH Ā VA

Vyāyabhāva stands for expenditure, losses, investments, leaving of

homeland and settling abroad, exile, physical weaknesses, humiliations,
incarceration, hospitalization, pilgrimages, freedom, liberation, and final
emancipation. The yogas judged from the Vyāyabhāva of Svāñśa Lagna
show a strong inclination of the individual from deep within the self,
particularly in expenditures, worship of Iṣṭa Devatā and final
emancipation (Mokṣa).
16.4.1.12.1
SOURCES OF EXPENDITURE

The Vyāyabhāva deals with various expenditures and losses that

the native experiences in life. Normally, the Vyāya and Randhrabhāva
should be unoccupied. If they are not vacant, then they should not be
occupied by a Krūra; else, the troubles and suffering could be severe.

Bṛhatparāśara 33.63.
(1) When Saumyas have yutidṛṣṭi on the 12th from Kārakāñśa,
the expenses are on a good account, while Krūras having
yutidṛṣṭi on the 12th from Kārakāñśa denote bad expenses. (2)
When the 12th from Kārakāñśa is vacant, then also good results
follow.

The inclination of the native towards certain matters can be seen

from the Naisargika Kārakatvas of the Grahas occupying the Vyāyabhāva.
The primary classification of the results is based on the Śubha and Krūra
nature of the Grahas.
Saumya: Spending on good things or causes (sadvyāya). Good
causes include charitable donations, spending on constructing tanks and
roads for public use and donating to temples, schools, universities, etc. The
specific details can be known from the Grahas involved.
Table 42

# Graha Expenditure
1 Candra Public activities, charity etc.
Charitable donations, donations to schools, orphanages
2 Budha
etc.
Charitable and philanthropic purposes, universities,
3 Guru
teaching or training people etc.
Protecting and healing people of ailments. This could
4 Śukra also indicate spending on women and entertainment
etc.
Sūrya (dignified,
5 Construction of temples etc.
Saumyayutidṛṣṭi)

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Krūra: Spending on bad things or causes (asadvyāya). Bad causes

include spending on vices, troubling others, torturing or killing others etc.
The specific details can be known from the Grahas involved.
Table 43

# Graha Sources of expenditure

Sūrya (low dignity.
1 Dominating others, fines to the king etc.
Krūra yutidṛṣṭi)
2 Maṅgala Killing, torturing, stealing other’s things, vices etc.
3 Śani Diseases, hospital bills, liquor, or other vices etc.
Foreign things or matters, people of different cultures,
4 Rāhu
gambling and other vices etc.
Disrupting others, black magic (abhicāra), invoking
5 Ketu (Krūra yutidṛṣṭi)
spirits etc.

Vacant Bhāva: When the Vyāyabhāva is unoccupied, the

expenditure is normal and is mostly on good purposes only, as any normal
person would do.
The indications mentioned here are merely tendencies from
Kārakāñśa, manifest strongly from the Navāñśa Lagna. The indications
manifest when similar yogas also occur from the Udaya or Āruṛha Lagna.
Sometimes the native may have a strong inclination to spend on some
matters depending on the yoga from Kārakāñśa, but that may not occur if
the yogas from the Lagna or Āruṛha Lagna are different.
Additionally, the disposition of the 12L should also be seen. When
the 12L is fortified and placed in a good Bhāva, the native spends of his
own volition and on good matters. On the other hand, if the 12L is in Nīca
or Śatru Rāśi, the native spends out of compulsion. Similarly, the position
of the 12L in Śubha Bhāva indicates expenditure on good things and in
Aśubha Bhāva indicates expenditure on immoral activities.
16.4.1.12.2
EMANCIPATION

An important Kārakatva of the 12H is the final emancipation or

Mokṣa. Here are some yogas concerning the attainment of Mokṣa in the
current birth. If such yogas are present, it is likely that the native has
spiritually evolved significantly in the previous births and thus is ready to
attain liberation in this birth. Sometimes, it shows that the current birth
is yet another stepping stone on the path to liberation, which will be
attained in few births later. Jyotiṣa can only indicate the tendencies, while
what will happen in this matter can only be known by a highly spiritually
evolved soul (Siddha Puruṣa). Hence, a Jyotiṣī should acknowledge his
limit of knowledge and reach any conclusion with caution.
What is the definition of Mokṣa? Is there only one kind of Mokṣa,
or is there more? Many such questions boggle the mind of a spiritual

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aspirant. This can only be learnt under a bonafide Guru. Only for the sake
of reference, given here are some commonly available knowledge. One must
seek this knowledge from a Sadguru.
In Chaitanya Caritāmṛta Adi 3.18, there are five kinds of liberation
mentioned: (1) Salokya - living on the same planet as the Supreme
Personality. (2) Sarsti - having equal affluence as the Supreme Lord. (3)
Samipya - to be a personal associate of the Supreme Lord. (4) Sarupya -
having the same bodily features as those of the Supreme Person but for
two or three symptoms found exclusively on the transcendental body of the
Lord. (5) Sayujya - merging one’s existence with Brahman.

Bṛhatparāśara 33.64-67.
(1) When a Saumya occupies its Ucca or Svarāśi in the 12th from
Kārakāñśa, the native attains liberation. (2) The same can be
said when Ketu occupies the 12th and have yutidṛṣṭi from a
Saumya. (3) One attains full enlightenment when Ketu occupies
the 12th identical with Meṣa or Dhanu and receives a Dṛṣṭi from
a Saumya. (4) If Ketu is in the 12th from Kārakāñśa having
yutidṛṣṭi of Krūras, one does not attain liberation.

Given here the various kinds of Mokṣa, Mukti, liberation or final

emancipation. They involve the position of highly dignified Saumyas or
Ketu having Saumyayutidṛṣṭi into the 12H from Kārakāñśa.
Table 44
# Yoga Result
• According to Maharṣi Parāśara, when a Saumya
occupies the 12H from the Kārakāñśa in his Sva/Ucca
Rāśi, the native attains Sadgati, i.e., a good state after
leaving this body (sadgatirjāyate tasya
śubhalokamavāpnuyāt).
• Maharṣi Jaiminī states a similar thing in sūtra 1.2.68,
1 Strong Saumyas whereby he states that Ucca Saumya in the 12H from
the Svāñśa causes the soul to attain an auspicious loka
or spiritual plane (ucce śubhe śubhaloke).
• The lokas governed by the Grahas are Bhurloka -
Maṅgala, Bhuvarloka – Sūrya, Svargaloka – Śukra,
Maharloka – Budha, Janarloka – Candra, Taparloka –
Śani, Satyaloka – Guru.
• According to Maharṣi Parāśara, Mokṣa Kāraka Ketu in
the 12H can give Mukti (liberation from the cycle of
birth and death), provided he is under yutidṛṣṭi of a
Ketu having Saumya (muktiḥ sāyujyapadamāpnuyāt).
2
Saumyayutidṛṣṭi • According to Maharṣi Jaiminī, Ketu in the 12H from the
Svāñśa indicate Kaivalya (Mokṣa - ketau kaivalyam).
• He did not mention the additional condition specified by
Maharṣi Parāśara, i.e., yutidṛṣṭi of Saumyas.

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# Yoga Result
• In my humble opinion, we must consider maharishi
Parāśara’s additional condition of Saumyas in this
matter.
• According to Maharṣi Parāśara, if Ketu occupies one of
the Rāśis Meṣa or Dhanu in the 12H of Kārakāñśa and
receives dṛṣṭi of only Saumyas alone, the native attains a
state whereby he merges into the Supreme Bhagavān
Ketu in Meṣa or Viṣṇu (saayujyapadamaapnuyaat), which is also called
3 Dhanu having isvara-sayuja.
Śubha dṛṣṭi
• The reason why Meṣa and Dhanu are singled out is that
Meṣa is the Ucca Rāśi of Sūrya, and Dhanu is the Ucca
Rāśi of Ketu, indicating Bhagavān Śiva or Gaṇeśa as the
giver of Sayuja-pada!
• According to Maharṣi Jaiminī, Ketu in the 4H/12H from
the Kārakāñśa indicates final emancipation (kriyā
cāpayeviśiṣeṇa). 4H and 12H belong to the Mokṣa
Trikoṇa, including 8H. However, the 8H is excluded
from here, as it is the house of Adharma (12th from 9H).
4 Ketu in 4H or 12H Some interpret this as Ketu’s position in Karka (4) and
Mīna (12), but that is not tenable as that does not agree
with Maharṣi Parāśara. On the other hand, another
interpretation can be Kriya as Meṣa and Cāpa as
Dhanu, makes it align with Maharṣi Parāśara and can
be accepted.

When Ketu occupies the 12H but has Krūra yutidṛṣṭi, the native
does not attain final emancipation or visit a higher spiritual plane (na tadā
jāyate muktiḥ śubhalokaṁ na paśyati). Perhaps the current birth could be
a few births before the birth leading to Mokṣa. The Krūras are Sūrya,
Maṅgala and Śani and the dṛṣṭi mentioned here refers to Rāśidṛṣṭi only. Or
it is possible that the native is deviating from the path of Mokṣa and may
indulge in sinful activities.
According to Maharṣi Jaiminī, Krūras in the 4H / 12H (not Ketu)
deny emancipation from the cycle of births and death (pāpairanyathā).
16.4.1.12.3
THE ĪṢṬA DEVATĀ

The 12th house is the house of liberation, called the Mokṣa Sthāna.
Is Mokṣa dependent on only this birth, or is it based on the spiritual
progress made by the soul through many lives? It is the path through which
the soul has been travelling through many births hence the pursuits of
Mokṣa should ideally be seen from the Kārakāñśa and not Lagna or
Lagnāñśa.
The Grahas occupying the 12th from the Kārakāñśa ideally indicate
the form of the Devatā, who is guiding the soul through multiple births.
Although the body (kāyā) changes every birth, the Devatā continues to

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guide the soul. Below are the yogas concerning finding the Iṣṭa Devatā,
who has guided the soul through multiple births.

Bṛhatparāśara 33.68-74a.
(1) When Sūrya-Ketu conjoins in the 12th from Kārakāñśa, the
native worships Bhagavān Śiva. (2) Candra-Ketu yoga denotes a
worshiper of Gauri and a follower of the Shakti Patha. (3)
Śukra-Ketu yoga denotes the worship of Lakṣmī and a wealthy
person. (4) Maṅgala-Ketu yoga denote Lord Subrahmaṇya. (5)
Budha-Śani yoga denotes a Viṣṇu-Bhakta. (6) Guru alone
indicates a Śiva-Bhakta. (7) Rāhu alone indicates a worshipper
of Durgā, Tāmasī or a Kṣudra Devatā. (8) Ketu alone denotes a
worshipper of Subrahmaṇya or Ganesh’s (Heramba). (9) Śani
alone occupying a Krūrarāśi in the 12th denotes worship of a
Kṣudra Devatā. (10) Śukra-Śani yoga in the 12th in a Krūrarāśi
also makes one a worshipper of Kṣudra Devatā.

The Graha occupying the Vyāyabhāva from the Kārakāñśa

indicate the specific form of the Devatā, who has been guiding the soul
through many births. If a Graha occupies the Vyāyabhāva, then the form
is indicated by this Graha; else, Rāśidṛṣṭi of other Grahas should be seen.
Ultimately, it is the 12th lord from Kārakāñśa who eventually guides the
soul to Mokṣa.
When occupying the 12H, the associated Devatā takes the lead
(guiding the soul) only for a temporary period, after which the 12th lord
takes control. When more than one Graha conjoin or aspect the
Vyāyabhāva, the form is indicated by a suitable blend of the vibrations of
the Grahas involved. Below are the specific forms of Devatā indicated by
the Grahas when they are alone or conjoin with Mokṣa Kāraka Ketu.
Table 45

# Graha Results Notes

• According to Maharṣi
A worshipper of Bhagavān Śiva Jaiminī (1.2.72), the native
Ketu-
1 (śivabhaktirbhavesyatta is a Śiva devotee
Sūrya
nirviśakaṁ) (raviketubhyāṁ śive
bhabhiḥ).
• According to Maharṣi
A worshipper of Devī Gauri and
Jaiminī (1.2.73), Candra
Ketu- a Shakti Sādhaka (gauryā
2 alone makes the person a
Candra bhaktirbhavettasya śāktiko
devotee of Śrī Gauri
jāyate)
(candreṇa gauryām).
• According to Maharṣi
A devotee of Devī Lakṣmī and Jaiminī (1.2.74), Śukra
Ketu-
3 wealthy (lakṣmyāṁ sañjāyate alone makes the person a
Śukra
bhatirjātako sau samṛddhamān) devotee of Devī Lakṣmī
(śukreṇa lakṣmyāṁ).
Ketu- A devotee of Bhagavān Skanda • According to Maharṣi
4
Maṅgala (skandabhaktau bhavennaraḥ) Jaiminī, Maṅgala alone

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# Graha Results Notes

makes the person a devotee
of lord Skanda or
Subrahmaṇya (kujena
skande).
• The same has been stated
Budha- A Vaiṣṇava (vaiṣṇavo
5 by Maharṣi Jaiminī (1.2.76
Śani budhasauribhyāṁ)
budhaśanibhyāṁ viṣṇau).
• According to Maharṣi
Jaiminī (1.2.77), Guru in the
Guru A devotee of Bhagavān Śiva
6 12H from Kārakāñśa denote
alone (guruṇā śivabhaktimān)
a devotee of lord Sāmbāśiva
(guruṇā sāmbāśive).
• According to Maharṣi
Jaiminī (1.2.78), a
worshipper of Tāmasī or
Durgā (rāhuṇā tāmasyāṁ
A devotee of Devī Tāmasī, Durgā durgāpāñca).
Rāhu or a Kṣudra Devatā (rāhuṇā
7 • Tamasa is darkness and
alone tāmasī durgā sevate
kṣudradevatāṁ) ignorance, and Devī Tāmasī
is the destroyer of darkness.
Similarly, Durgā is the
destroyer of destitution or
Durgatī (durgatīnāśīnyeya)
• According to Maharṣi
A devotee of Lord Subrahmaṇya
Jaiminī (1.2.79) also, the
Ketu or Heramba Gaṇeśa (bhaktiḥ
8 native is a devotee of
alone skande’tha herambhe śikhinā
Gaṇeśa or Skanda (ketuṇā
kevalen vā)
gaṇeśe skande ca).
• The same is also stated by
Maharṣi Jaiminī (1.2.80.
pāparkṣe mande
kṣudradevatāsu).
• Worship of Kṣudra Devatā
means invocation of lower
and destructive spirits, devil
worship, black magic etc.
For Śani, its location in
Makara and Kumbha
A devotee of a Kṣudra Devatā should not be treated as
Śani in a Krūrarāśi, as they are
9 (kṣudradevasya bhaktitastasya
Krūrarāśi Śani’s Svarāśi. So, in such
na saṁśaya)
Rāśis, Śani indicate
Bhagavān Viṣṇu.
• Śani’s Krūrarāśi should be
that of Maṅgala only, i.e.,
Meṣa or Vṛścika. Siṅha
should not be considered as
a Krūrarāśi for Śani as it is
the Rāśi of his father, and
Śani attains the form of
Dharmarāja in this Rāśi.
Śani’s placement in Guru’s

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# Graha Results Notes

Rāśi, Dhanu and Mīna is
considered outstanding and
should denote the greatest
among the Vaiṣṇavas.
• According to Maharṣi
Jaiminī (1.2.81), Śukra
alone in the 12H from
Kārakāñśa in a Krūrarāśi
indicate worshipper of
Kṣudra Devatā (śukre ca).
• We should read this as
Śukra or Śani occupying a
Krūrarāśi in the 12H from
Kārakāñśa indicate the
worship of Kṣudra Devatā.
Śukra- A servant of a Kṣudra Devatā
• For Śukra, the Rāśis of
10 Śani in a (pāparkṣe’pi śanau śukre tadā’pi
Maṅgala or Śani should
Krūrarāśi kṣudrasevaka)
denote such results.
• Among all the Rāśis,
Vṛścika Rāśi is where the
deadliest of black magic is
performed.
• So Śani or Śukra in this
Rāśi in the 12H from
Kārakāñśa indicate one who
is adept in deadly black
magic and worshipper of the
Devil!

Although not explicitly stated, is there any impact of the Grahas

occupying different Rāśis in the 12H? There is indeed the case, as it is
referred to in a few places. For instance, it is said that Saumyas in the Ucca
or Mitra Rāśi in the 12H from Kārakāñśa lead to Mokṣa. Therefore, the
dignity of the Grahas does matter! The following can be made out from the
dignity of the Grahas in the 12H from Kārakāñśa. These are reflections
based on my understanding of the significations attached to the various
states of the Grahas. Learned scholars may forgive me for any
transgressions I might have inadvertently made on this matter.
Table 46

# Condition Results
• When the Graha occupies a Sva/Ucca Rāśi, the Devatā favours
the Native. Hence, it is said that the native attains great
spiritual merit when a Saumya is so placed.
Grahas in • The Saumyas are Candra, Budha, Guru and Śukra,
1
dignity representing Gauri, Viṣṇu, Sāmbāśiva and Lakṣmī.
• Does this mean that only these Devatās can grant Mokṣa and
not the ones represented by Krūras, Sūrya, Maṅgala, Śani,
Rāhu and Ketu? How about the devatas represented by them,

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# Condition Results
viz., Śiva, Subrahmaṇya, Nārāyaṇa, Durgā and Gaṇeśa?
Cannot they give Mokṣa? To me, this does not make sense.
• I think that the correct interpretation should be when a Graha
is in Sva/Ucca Rāśi in the 12H from Kārakāñśa, and at the
same time dṛṣṭied by a Saumya, the Devatā represented by
that Graha can grant Mokṣa to the native.
• The dignity and the dṛṣṭi of Saumya indicate their favourable
disposition to the native.
• If any of these Grahas conjoin with Ketu in the 12H from the
Kārakāñśa and additionally dṛṣṭied by Saumyas, it is almost
certain that the native is on the verge of attaining Mokṣa.
• When the Graha in the 12H occupies his Mitra Rāśi, the
Devatā denoted by the Graha is favourable towards the native
Grahas in
2 and steadily guides the native towards the righteous path, so
Mitra Rāśi
that the native is eventually granted Mokṣa in a few more
births later.
• When the Graha occupies a Śatru/Nīca Rāśi, the Devatā is
unfavourable or perhaps in an angry mood towards the native
and could be intent on teaching the native a lesson in this
birth.
• These lessons or punishments could be in the area governed
by the Bhāva occupied by the Graha mentioned above in the
“Rāśi Kuṇḍalī”.
Grahas in
• For instance, say Śukra is Nīca in 12H from Kārakāñśa, and
3 Nīca or
Śukra occupies the 5H in the Rāśi Kuṇḍalī, the native may
Śatru Rāśi
have suffering in the 5H matters, i.e., Children, Mental
stability etc., due to wrath of the Devatā.
• When the Graha is under Śubha dṛṣṭi, the punishment
indicated by the Devatā could be for a shorter period.
• On the other hand, when the Graha is under Krūra dṛṣṭi, the
Devatā may be inclined towards punishing the native for
certain negative Karmas performed in the recent past birth.
• In the case of Śani and Śukra, it is said that the native is a
worshipper of lower level Devatās (Kṣudra Devatās), provided
they occupy Krūrarāśi.
• How about other Grahas in Krūrarāśi? Can they also indicate
Śani and Kṣudra Devatā, but of a different order? We cannot be sure,
4 Śukra in but one can keep an open mind and judge the disposition of
Krūrarāśi the Graha in the 12H, in the Rāśi occupied by him.
• It’s possible that for other Grahas besides Śani and Śukra, the
disposition in a Krūrarāśi does not indicate Kṣudra Devatā
but one who is merely unfavourable towards the native and
intent on teaching a harsh lesson to the native!

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16.4.2
THE YOGAS

W
e have seen so far the results concerning the various Bhāva
reckoned from the Svāñśa Lagna. Here are some yogas that are
not covered so far. Some of them are formed by a combination of
Bhāvas seen from Kārakāñśa, such as the Trikoṇas etc., while some of
them have multiple limbs aligning into a single yoga.

16. 4. 2 .1
THE P ĀL AN A D EV A TĀ

Bṛhatparāśara 33.74b.
Similar inferences can be drawn from the 6th Navāñśa, counted
from Amātyakāraka’ s Navāñśa.

One’s Iṣṭadevatā is known from the 12th from the Kārakāñśa,

Gurudevatā from the 1 st from Bhrātrikāraka, and the Pālanadevatā from
the 6th from the Amātyakāraka. The role of Iṣṭadevatā is to show us the
right path towards Mokṣa. That of the Gurudevatā is to lead us to our
Guru, who guides us to the path of Dharma and righteous actions. The role
of Pālanadevatā is to look after the well-being of the native.
The Amātya is responsible for the right advice and is denoted by
the 5th house. The 6th from the 5th house is the 10th house. Therefore, the
Pālanadevatā is responsible for gaining honour and authority in life, and
enabling us to perform righteous actions, a subject of the 10th house. The
form of the Devatā is known by applying the same rules that are applied
for determining the Iṣṭadevatā from the Kārakāñśa.

16. 4. 2 .2
MAN T RA S AN D TAN TR AS

We have seen before that knowledge, talents and skills are

associated with various Bhāvas from the Kārakāñśa, viz., 1st, 2nd, 3rd, 4th,
and 5th. The knowledge strongly associated with the being of the native
should be seen from the 1st house. One such knowledge is that of Mantra,
Tantra and Yantra. Given here is the yoga concerning such knowledge.

Bṛhatparāśara 33.75-76.
O Brāhmaṇa, (1) if there are two Krūras occupying the Koṇa
from Kārakāñśa, the native knows Mantras and Tantras. (2) If a
Krūra simultaneously gives Dṛṣṭi to the two Krūras in the Koṇa,
the native uses his Knowledge of Mantras and Tantras for evil
purposes, while dṛṣṭi from a Saumya makes him use the
knowledge for the public good.

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When 2 Krūras occupy the Koṇas from the Kārakāñśa, the native
knows both Mantras and Tantras. Maharṣi Jaiminī (1.2.83) states that 2
Krūras in the Trikoṇa from the Kārakāñśa denote a Māntrika (trikoṇe
pāpadveye māntrikaḥ). Depending on the number of the Krūras in the
Trikoṇa that the native either becomes a Māntrika, Tāntrika or Yāntrika.
1 = Māntrika, 2 = Tāntrika and 3 or more = Yāntrika. A Māntrika works
with Mantra or Sacred incantations. A Tāntrika practices control of the
physical and mental impulses through various spiritual practices. A
Yāntrika can control the forces of nature through various objects;
geometrical figures etc. called the Yantras.
The more Krūras make the yoga stronger for having such
knowledge and the ability to use them. This yoga is more effective from
Kārakāñśa than the Lagnāñśa. If the yoga exists from both places, it
makes it even stronger and gives the ability to the native to manifest it in
this life, i.e., the native may be using the knowledge to earn his living.
When such yoga exists in a Kuṇḍalī, the Krūras “should” be dṛṣṭied
(Rāśidṛṣṭi) by at least one “Saumya” for the native to use this knowledge
for the benefit of the mankind. On the other hand, if the yoga is dṛṣṭied by
“only” Krūras, the knowledge is used for personal aggrandizement and
nefarious purpose.
One must note a few important points with regards to this yoga (1)
The Ātmakāraka, if a Krūra, should be included in this yoga, (2) The
Krūras must “occupy” the Koṇas, and their Dṛṣṭi on the Koṇas must not be
considered. Therefore, one with Śani, Maṅgala, Sūrya or Rāhu as their
Ātmakāraka has a natural propensity towards mantras. If, in addition,
another Krūra occupies a Trikoṇa from it in the Navāñśa, he possesses the
knowledge to use the Mantras for various purposes. The following should
be remembered for this yoga:
The Krūras in the Trikoṇas dṛṣṭied by other Krūras:
Expertise in black magic, i.e., the ability to harm others using magic.
(Jaiminīsūtra 1.2.84. pāpadṛṣṭe nigrāhakaḥ).
Krūras in the Trikoṇas dṛṣṭied by Saumyas: Expertise in
white magic, i.e., the ability to heal or cure others using magic.
(Jaiminīsūtra 1.2.84. śubhadṛṣṭe anugrāhakaḥ).

16. 4. 2 .3
DE FE CT I VE S PE E C H

Bṛhatparāśara 33.93-93½.
Should Ketu be in the 2nd or 3rd from Kārakāñśa, the native
has defective speech; more so if he is under Krūra Dṛṣṭi.

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According to Maharṣi Jaiminī (1.2.1), Ketu in the second dṛṣṭied by

Krūras produces stammering and other speech defects (bhāgye ketau
stabdhavāk).
Maharṣi Parāśara brings even the 3rd house into the picture. He
states that Ketu in the 2nd or 3rd from Svāñśa causes speech defects. If
Krūras aspects, these defects are pronounced. Why would a Graha in the
3H influence speech? Because 3H is Bhāvāt Bhāvam of the 2H, i.e., 2nd
from the 2nd house. In my view, there should be some afflictions to the 2nd
house for Ketu in the 3H to cause speech defects.

16. 4. 2 .4
KEM A D RU M A Y O G A

Bṛhatparāśara 33.94-99.
(1) If Krūras occupy the Svāñśa Lagna, Āruṛha Lagna and the
2nd and 8th from these places, there will be Kemadruma Yoga.
(2) The effects of which will still be severer if Candra’s Dṛṣṭi
happens to be there. (3) The effects due to these Yogas occur in
the Daśā periods of the Rāśis, or Grahas concerned. (4)
Kemadruma Yoga will operate additionally if there are Krūras
in the 2nd and 8th from the Rāśi, whose Daśā is operational. (5)
The results of such Yoga will also be inauspicious if the 2nd and
8th in the Kuṇḍalī, cast for the beginning of a Daśā, have Krūras
(in the 2nd and 8th), then also Kemadruma prevails throughout
the Daśā.

According to Maharṣi Jaiminī (1.2.119), Krūras simultaneously in

the 2nd and 8th houses from Lagna, Āruṛha Lagna and Svāñśa Lagna
cause Kemadruma Yoga (svapitṛpadād bhāgyarogayo pāpa sāmye
kemadrumaḥ).
Maharṣi Parāśara states that when Krūras occupy the 1st, 2nd,
and 8th from one of the four Lagnas, Svāñśa (Kārakāñśa, Lagnāñśa),
Udaya or Āruṛha, the native faces this dreaded Kemadruma yoga, that
causes abject poverty.
The question now is, what is the distinction between the yogas
formed from the four Lagnas? The differences are as follows:
Table 47

# Lagna Remarks
Lagna or If the yoga is from Lagna or Lagnāñśa, then the effects are felt
1
Lagnāñśa throughout life
Āruṛha When the yoga is formed about the Āruṛha Lagna, there is occasional
2
Lagna financial distress only, which is short-lived.
When the yoga is formed about the Kārakāñśa, the native’s soul
3 Kārakāñśa calling will be to detest wealth. One can even relinquish material
prosperity and wealth and become a renunciate.

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Candra provides certainty to a yoga that he dṛṣṭies. We have seen

this in many other yogas before. This occurs even here, i.e., when Candra’s
aspect this yoga, the yoga becomes certain and inescapable.
Application to Daśās: The yoga applies to Daśās as well. When
the 1st, 2nd, and 8th from the Daśā Rāśi in Rāśi Daśā are afflicted by
Krūras, the native suffers from abject financial distress. The same can be
extended to Nakṣatra Daśā when the 3 Bhāvas are afflicted by Krūras from
the Mahādaśā and sub-period lords. In this regard, Maharṣi Jaiminī
(1.2.121) states, “sarveṣā caiva pāka”, meaning that the results manifest
only during the Daśā of the afflicting Grahas and not always. According to
Pt Sanjay Rath, the Argalā or dṛṣṭi of the Rāśi or Graha, whose Daśā is
current, should also be examined as well as various yogas, Vargas.
Application to Daśā Praveśa: When at the commencement of a
Daśā, a Kuṇḍalīs is cast, it is called the Daśā Praveśa Cakra. If in this
Kuṇḍalī, the 3 Bhāvas, 1st, 2nd and 8th are afflicted by Krūras, the native
suffers from this yoga throughout the Daśā period.
Kemadruma from the 3 Lagnas: Maharṣi Jaiminī states this
yoga somewhat differently (sūtra 1.2.119). According to him, this yoga is
formed when Krūras simultaneously afflict the 2nd and 8th from Lagnāñśa
(or Kārakāñśa), Lagna and Āruṛha Lagna.

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16.4.3
A DIALOGUE

J
ayanta, curious to learn about the nuances of Kārakāñśa, enquired
about this Lagna to Ācārya Saurajit. Here is a dialogue between the
student and the teacher regarding this. The content of the dialogue is
primarily based on Jaiminisūtra as interpreted by Mahāmahopādhaya Śrī
Iranganti Rangacharya in “A Manual of Jaimini Astrology”. The reason for
selecting the text for the dialogue is to get the viewpoint of a leading
scholar of the subject.
Jayanta: Kindly elaborate on Kārakāñśa as delineated by Śrī
Iranganti Rangacharya.
Ācārya: According to Śrī Rangacharya, Maharṣi Jaimini gives only
4 Sthirakārakas. They are Maṅgala, Budha, Guru, and Śukra. Maṅgala is
the Sthirakāraka for sister, wife's brother, younger brother, and mother.
Budha is the Sthirakāraka for uncles, relatives, and stepmother. Guru is
the Sthirakāraka for paternal grandfather, husband, and sons. Śukra is
the Sthirakāraka for wife, parents, mother-in-law, father-in-law, and
maternal grandfather.
The scholar after that talks about the Carakārakas, 7 in number.
They are Ātma, Amātya, Bhrātṛ, Mātṛ, Putra, Jñāti and Dārā.
To determine them, ascertain the Sphuṭas of the seven Grahas
from Sūrya to Śani. The Graha with the highest Sphuṭa is the Ātmakāraka.
The remaining six Grahas become the Six Kārakas in descending order of
their Sphuṭas.
He continues, sometimes the 7 Kārakas may have to be determined
among the 8 Grahas when two Grahas attain an equal number of degrees.
Here Rāhu also is considered. But Rāhu is not eligible to become the
Ātmakāraka.
The Rāśi occupied by the Ātmakāraka in the Navāñśa Kuṇḍalī
chart is known as Kārakāñśa or Kārakāñśa Lagna.
Jayanta: What happens to the Pitṛkāraka? There is no Pitṛkāraka
in his scheme of Kārakas?
Ācārya: Yes, some scholars do not consider the Pitṛkāraka because
it appears to be a misfit to the general order. For instance, in the order, 1
is Ātma, 2 is Amātya, 3 is Bhrātṛ, 4 is Mātṛ 5 is Putra, 6 is Jñāti and 7 is
Dārā. Including Pitṛ in between Mātṛ and Putra upsets the otherwise
harmonious order. The 7 Kāraka order maps the Carakāraka to the
Bhāvas logically. Therefore, some scholars do not include Pitṛ.
Jayanta: Did Śrī Rangacharya consider the Kārakāñśa to be the
Ātmakāraka’s Navāñśa in the Navāñśa Kuṇḍalī? Some scholars transpose

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it to the Rāśikuṇḍalī and consider that in the Rāśi. Which one is the correct
approach?
Ācārya: I support the approach of considering the Ātmakāraka in
the Navāñśa Kuṇḍalī. Of course, we should also consider the Ātmakāraka
in the Rāśikuṇḍalī, which is a different Lagna called the Kāraka Lagna.
Ācārya: Now, let us review the results of Kārakāñśa Lagna.
Firstly, let us focus on the Tanubhāva. The first thing to notice here
is the Rāśi falling in the Tanubhāva from the Kārakāñśa Lagna. There are
troubles/dangers based on the indications of the Rāśi.
Meṣa- rats, Vṛṣabha- cattle, Mithuna- obesity. If Mithuna is
afflicted, then there could be itches or eczema. Karka- water retention in
the body; there could also be black leprosy if afflicted. Siṅha- wild animals,
dog bites. Kanyā- itch or obesity like Mithuna. The affliction causes fire
hazards.
Tulā- business issues. Vṛścika 1st half - danger from water. Vṛścika
2 half - danger from reptiles. Dhanu-fall from height or a vehicle.
nd

Makara- leech/crocodile. There could also be dangers from evil spirits

(affliction by Budha/Śani). Too much affliction can cause fistula, scrofula,
or tumour. Kumbha - danger from wells/tanks. If under Saumya
influences, the person may construct wells/tanks for the public good. Mīna-
This makes one virtuous.
Jayanta: Why does Makara indicate danger from evil spirits?
Ācārya: Makara indicates a swampy land, and some consider this
as the burial ground. It is where death resides since it is the Nīcarāśi of
Guru and Uccarāśi of Budha. On the other hand, Kumbha is the burning
ghat where the souls are detached from their bodies.
Jayanta: Does the Kārakāñśa Rāśi always indicate troubles?
Ācārya: No, if the Rāśi is under Saumya influences, the person does
good things about the significations of the Rāśi.
If Candra in Kārakāñśa is dṛṣṭied by Śukra, the native is a chemist.
If dṛṣṭied by Budha, the native is a doctor.
Jayanta: Why the combined influence of Candra and Śukra
indicates a chemist?
Ācārya: That is because, Jalatattva governs chemistry or working
with chemicals, and the two Grahas are Jalatattva Grahas. Besides, both
Grahas attain Dikbala in the 4th house, that is Karka in Naisargika
Kuṇḍalī. Karka is associated with chemicals.
Jayanta: Why are Candra and Budha associated with medicine?
Ācārya: The fourth is the house of healing, and both are the
Kārakas of the 4th house. Besides, Budha is Candra’s son, and both are
associated with healing. Budha is the brain, Candra is the body, and a
doctor heals both mind-centric and body-centric ailments.

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Jayanta: Please elaborate on the 2nd house results now.

Ācārya: Indeed! Now let us focus on the 2 nd from Kārakāñśa. The
2 from Kārakāñśa is related to the talent that one puts to use for earning.
nd

It also indicates the knowledge or talent that one professes (speech).

Sūrya indicates a political life. If Sūrya is Ucca, then it is a high
government official. If Nīca, then not so high position and he may also
suffer defeat in elections. Candra, when powerful in Pakṣabala, indicates
luxury and erudition. The same is true with Śukra, another Jalatattva
Graha. Maṅgala in first 10° - a chemist/alchemist. Maṅgala in the 2nd 10°-
wielding a weapon. Maṅgala in the last 10° - a goldsmith or blacksmith.
Jayanta: You mentioned that Maṅgala in the first 10° in the 2nd
makes one a chemist. Are there Sphuṭas in Navāñśa?
Ācārya: Yes, we can compute Navāñśa Sphuṭa of a Graha. Navāñśa
Sphuṭa = mod (vi * sphuṭa, 30), where “vi” is the Varga Index, which is 9
for Navāñśa. The Sphuṭa is the Grahasphuṭa of the Rāśikuṇḍalī. For
instance, if a Graha is at 12.32°, its Navāñśa sphuṭa is mod (9 * 12.32, 30)
= 20.88°.
There are several places where Śrī Rangacharya mentions the
position of a Graha in the Navāñśa between such and such Sphuṭas. To
decipher such results, we must ascertain the Navāñśa Sphuṭas of the
Grahas.
Jayanta: What are the other results of Grahas influencing the 2 nd
from Kārakāñśa?
Ācārya:
Yutidṛṣṭi of Sūrya + Śukra on the 2nd from Kārakāñśa indicates a
government officer.
Budha in the first ¼ of the Rāśi – businessman; 2nd ¼ – a weaver
or a textile merchant; 3rd ¼- sculptor; 4th ¼ – fighting court cases.
Guru in the first 10° – a man of action; 2nd 10° – a man of wisdom;
3 10° – a Vedic scholar.
rd

Śukra in the first 10° – a politician or a government officer; 2nd 10°

– a sensual person; 3rd 10° – live for 100 years.
Śani in the first 20° – a bodyguard; remaining 10° – a thief or a
swindler.
Rāhu in the first 6°– following an ancestral vocation; 2nd 6°– a
bodyguard, 3rd 6° – a thief; 4th 6°– a druggist; 5th 6°– working in factories.
Where Śani + Rāhu is in the 2nd – the native chews betel leaves or
sells them.
Ketu in the first half – a trader of an elephant. In 2nd half – a thief.
Ketu in the 2nd aspected by Krūra indicate an ear problem. Śukradṛṣṭi –
perform Yajñas. Dṛṣṭi from Budha and Śani indicate that the person is a
eunuch. Dṛṣṭi from Budha and Śukra indicate that the person is talkative

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or born to a woman married again. Krūradṛṣṭi on Ketu on 2nd indicate an

ascetic. Śanidṛṣṭi alone – a fake ascetic.
Ācārya: Let us review the 3rd from the Kārakāñśa.
A Krūra in the 3rd makes one brave. A Saumya makes one timid.
If both the 3rd and 6th are with Krūra, the native may be a cultivator
(farmer, tiller).
Krūras in the 3rd and 6th and Guru in the 9th give Rājayoga.
Ācārya: Let us review the 4th house.
Candra in the 4th – a sailor. Śukradṛṣṭi – a navigator. Candra in
Dhanu is subject to Śukradṛṣṭi – a navigator. Candra in the 4th subject to
dṛṣṭi from Sūrya and Rāhu indicates snakebite. Saumyadṛṣṭi can help avert
it. Candra in the 4th subject to Saumyadṛṣṭi only, then the person can be a
curer of snakebite or a dealer of its antidote.
If Candra alone occupies the 4th dṛṣṭied by Maṅgala alone, his
house is burnt, or he sets fire to other’s houses. Saumyadṛṣṭi indicates that
the house is only half-burnt (and after that, rescued). If Śukra dṛṣṭies the
4th with other Saumyas, the burning of the house could be averted.
If the 4th is occupied by Candra and dṛṣṭied by Maṅgala and Guru,
the house adjacent to the native's house may catch fire.
The joint influence of Candra and Śukra on the 4 th indicates a
palatial building.
If an Uccagraha occupies the 4th though unconnected with the
Candra and Śukra by yutidṛṣṭi, the native still owns a palatial building.
Yutidṛṣṭi of Śani and Rāhu on the 4th indicate a stone-made
building. Ketu + Maṅgala indicates a brick-made building. Guru’s
influence on the 4th indicates the predominance of wood in the house or
construction material.
Sūrya in 4th indicates a hut, but if the Sūrya is dṛṣṭied by a Nīca
Candra, the native's birth would have happened in the house with a
thatched roof.
Guru’s influence on the 4th indicates a self-earned building. Rāhu's
connection shows building constructed by others. The aspect of Sūrya
shows government quarters. Śani shows that the house is earned by service
to others.
Ācārya: Where the person enjoys having sex should also be seen
from the 4th from Kārakāñśa. Candra indicates enjoying sex in an open
space. If Candra is in Dhanu in the 4th, the native enjoys having sex in an
open space near a watery region.
Sūrya’s influence on the 4th indicates the garden as a place of
sexual union. Maṅgala indicates the place near a wall. Budha indicates a
park. Guru indicates the temple premises. Śukra indicates the sport in the
water. Śani/Rāhu indicate the tavern.

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Ācārya: Now it’s time to focus on the 7th.

If Candra and Guru conjoin the 7th house, the native's wife is
beautiful. The aspect of Guru and Candra is more influential than
occupancy.
Rāhu’s yutidṛṣṭi on the 7th make one related to a widow.
Śani in the first 10° - wife is older. 2nd 10°- wife is sickly. 3rd 10° -
wife is more inclined to sexual pleasures.
Maṅgala in the 7th indicates a deformed wife. Sūrya indicates tha
the wife has a secret guilty affair with the man in his caste or family.
Budha’s influence on the 7th indicates that the native's wife is
educated or good at dance or music.
Ācārya: Let us review the yogas of the 9th from Kārakāñśa.
Saumyayutidṛṣṭi on the 9th is favourable. The Graha in the first 10°
– virtuous. 2nd 10° – truthful, and 3rd 10° – a devotee of his Guru. Krūra
yutidṛṣṭi indicates devoid of these good qualities.
The combined influence of Śani/Rāhu makes one Gurudrohi (goes
against the teaching of the Guru, treacherous to the Guru)
The combined influence of Śani/Rāhu on the 9 th makes one
ungrateful to his Guru.
The combined influence of Maṅgala/Śukra makes one an adulterer.
But if Ketu has yutidṛṣṭi on them, the person comes out of it.
Guru in the 9th makes one fond of women.
If there is a combined influence of Maṅgala, Śukra and Rāhu on
the 9th, the person squanders money for sexual immorality.
Ācārya: Let us now review the yogas of the 12th from Kārakāñśa.
Saumyas in the 12th shows the attainment of higher Lokas after
death. Ketu in the 12th gives final emancipation. If Mīna/Karka/Meṣa/
Dhanu is in the 12th with Ketu, the person attains Mokṣa.
Krūras in the 12th indicate falling into hell (Naraka).
The Grahas in the 12th from Kārakāñśa also indicates devotion to
Devatās. Sūrya/Ketu = Śiva, Candra = Gauri, Śukra = Lakṣmī, Maṅgala =
Subrahmaṇya, Budha/Śani = Viṣṇu, Guru = Sāmbāśiva. Rāhu = Durgā.
Ketu = Gaṇeśa. Śani in the 12th subject to Krūrayutidṛṣṭi indicates devotion
to Kṣudra Devatās.
Now, take the 6th Graha from the Amātyakāraka in the of Sūrya,
Candra, Maṅgala, Budha, Guru, Śukra and Saturn. If the 6th Graha is in
a Krūrarāśi, the native worships a Kṣudra Devatā
Krūras in the 5th and 9th of Kārakāñśa make one adept in black
magic (a sorcerer).
Ācārya: Let us now focus on diseases.

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If Karka/Dhanu is the Kārakāñśa with Candra dṛṣṭied by Śukra,

the native suffers from jaundice. If there is a dṛṣṭi from Maṅgala instead of
Śukra, the native suffers from a chronic disease. Ketudṛṣṭi indicates black
leprosy.
If the 1st/3rd from the Kārakāñśa has the joint influence of Maṅgala
and Rāhu, the native suffers from tuberculosis. If the 1st/3rd from
Kārakāñśa has Maṅgala yutidṛṣṭi, the native suffers from pimples, boils,
or ulcers. Ketu in the first half of the Rāśi indicates dysentery. In the 2nd
half, he denotes suffering from cough and cold.
Ācārya: Let us focus on some yogas that make one an author.
Guru-Candra in the 1st/5th – an author
Śukra-Candra or Śukra-Guru in the 1st/5th – an author
Budha-Candra or Budha-Guru in the 1st/5th – an author
Śukra alone in the 1st/5th in the first 10° – a poet. In the 2nd 10° –
an orator, and in the 3rd 10° – a poet or a scholar of poetry.
Guru alone in the 1st/5th in the first half – a versatile scholar. In
the 2 half – a writer.
nd

Śani in the 1st/5th indicates stage fright.

Budha in the 1st/5th makes one a scholar of Mimansa.
Maṅgala in the 1st/5th indicates a logician or a lawyer
In the first half, Candra indicates a knower of Saṅkhyā-yoga or
statistics. 2nd half indicates a musician
Sūrya, in the first half, indicates a philosopher. The 2nd half
indicates knowledge of musicology.
Ketu in the 1st/5th indicates good in mathematics. Ketu in the 2nd
subject to Krūrayutidṛṣṭi indicates stuttering.
Jayanta: Guruji! Which Navāñśa should we use for checking these
yogas?
Ācārya: I recommend using the UKM Navāñśa, also called
Somanātha Navāñśa, as per the commentary of Somanātha Miśra, the son
of Śrī Kṛṣṇamiśra. Some scholars recommend using Kṛṣṇamiśra Navāñśa,
which I think is a misinterpretation.

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16.5
THE KĀRAKĀ LAGNA

M
aharṣi Parāśara states in Bṛhatparāśara 7.39-43 that
Dharmabhāva and the 9th from Sūrya deal with one’s father.
Whatever effects are known from the Karma and Lābha Bhāva,
the same can be known from similar Bhavas, counted from
Sūrya. Whatever results are known from Bandhu, Tanu, Dhana, Lābha,
and Dharma should also be known from the 4th of Candra, from Karka
Rāśi itself and the 2nd, 11th, and 9th from Candra, respectively.
Whatever is known through Sahajabhāva also be analysed through
the 3rd from Maṅgala. The 6th from Budha is also considered regarding
the indications, derivable from Ari Bhāva. The 5th from Guru, the 7th from
Śukra and the 8th and 12th from Śani stand for consideration,
respectively, in respect of offspring, spouse, and death. The Lord of the
Bhāva is equally important when estimating the indications of a Bhāva.
Jayanta enquired how to use this knowledge to decipher relatives’
lives from the native’s Kuṇḍalī.
Jayanta: Guruji, I heard that one could decipher the lives of people
around us through our Kuṇḍalī. But I have not seen how it works. Kindly
put some light on this.
Ācārya: That is straightforward. Let me explain using a case study
so that you can understand and appreciate this method.
Given below is the Kuṇḍalī of Śrī Rahul Gandhi (19 June 1970 at
14:28 IST, Neu-Delhi, India, 28n36, 77e12, Rodden rating AA). In the
Kuṇḍalī, let us judge his parent, Śrī Rajiv Gandhi and Śmt Sonia Gandhi.
Jayanta: What should we check for judging one’s father? 9th house?
Sūrya?
Ācārya: For judging a Kuṇḍalī, we must judge it from at least 4
standpoints, the Lagna, Candra Lagna, Āruṛha Lagna and Ātmakāraka.
In this manner, for judging one’s father, we should use the 9th house, Sūrya,
A9 and Cara Pitṛkāraka.
Do you know why we use Candra Lagna besides the Udaya Lagna?
Jayanta: Why Guruji?
Ācārya: Because we must judge a Bhāva from at least three
standpoints, Bhāva, Bhaveśa and Kāraka. For the father, it is the 9th

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house, 9th lord and Sūrya. As for the native, it is Lagna, Lagna Lord and
Candra.
Jayanta: Sūrya is the Kāraka for father. Does this mean that
Candra is the Kāraka for the native?
Ācārya: Yes, you are right. For the native’s birth, Candra is the
Kāraka.
In the Kuṇḍalī, the 9th house is Mithuna, Sūrya is in Mithuna, A9
is in Meṣa and Cara Pitṛkāraka is Sūrya (Mithuna). The three indicators
fall in Mithuna; therefore, Mithuna is the predominant Pitṛ Lagna.
For the mother, the 4th house is Makara, Candra is in Dhanu, A4
is in Meṣa and Cara Mātṛkāraka is Śukra (Karka). We must judge the 12
Bhāvas from these four places, i.e., Makara, Dhanu, Meṣa and Karka.

Besides judging the Bhāvas from the Rāśi Kuṇḍalī, we must also
judge the Dvādaśāñśa Kuṇḍalī, which is the Varga for judging parents.
Jayanta: What can we say about this father?
Ācārya: Considering Mithuna as the Pitṛ Lagna, the Lagneśa
Budha is in the 12th, indicating a person who lived outside of his homeland
for most of his life. He is also a doner, a charitable person. The Lagneśa’s
dispositor is Śukra, who is in the 2nd house, indicating incoming wealth
from foreign sources,
The 2nd lord Candra is in the 7th house in Dhanu, indicating a
wealthy person who gained from international trade and liaison with
others. The 7th lord Guru is in the 5th house of wisdom, indicating a
visionary.

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The 2nd house has the 12th lord Śukra, indicating an extravagant
person. The influence of Śukra indicates eloquent speech. The 2nd lord also
confirms this in Dhanu Rāśi in the 7th (people/masses).
The 3rd house has Ketu indicating an enterprising person. The 3 rd
lord Sūrya is in the Lagna, indicating a famous brother. But Sūrya is
conjunct Maṅgala, the 6th lord, indicating an accident to the younger
brother.
4th house is vacant, but the 4th lord Budha is in the 12th house,
indicating that he left his homeland and settled elsewhere. 4L is subject to
Pāpakartari, indicating that he suffered the loss of comfort or leaving his
homeland.
5th house has Guru, indicating a visionary. 5th lord in the 2nd house,
indicating that he is good with finances.
6th house is vacant, but the 6th lord is in the Lagna, indicating many
enemies. Maṅgala indicates deadly enemies since he is in a Śatru Rāśi.
7th lord Guru is in the 5th, indicating a love marriage.
8th is vacant, but the 8th lord in the 11th in Nīca, indicating danger
to his life caused by Śani.
9th has Rāhu indicating that he suffered due to foreigners and
terrorists (Rāhu in Kumbha and its lord is Nīca). He suffered at the hands
of the separatists.
The 10th lord is Guru, in the 5th house of power and influence,
indicating an influential position.
11th has Śani, which is outstanding. But Śani is the dispositor of
Rāhu, indicating some associates (11th) are diabolical (Rāhu). 11th lord
Maṅgala is in the Lagna, indicating good friendship with his friends. 11 th
house has Nīca Śani, indicating that the elder sibling may not be present.
12th house has Budha, the Lagna and the 4th lord, indicating that
he left his homeland.
In this manner, we can roughly derive the 12 Bhāvas from the Pitṛ
Lagna.
Jayanta: How to see how did he die?
Ācārya: Check 3rd and 8th. 3rd from Mithuna has Ketu, and 8th is
vacant. The 8th lord is Nīca. This indicates a painful death. Ketu indicates
terrorists.
Now, this is merely a rough indication of the father. To confirm
this, we must check the Dvādaśāñśa Kuṇḍalī, which is for parents.
Jayanta: Kindly explain this, Guruji!
Ācārya: First, we see where the D12 Lagna from the Rāśi Lagna.
D12 Lagna is the same as the Rāśi Lagna, indicating that the native is
attached to the father and is benefitted from the father. He gained political
prominence from his father.

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The D12 Kuṇḍalī, the 9L Budha, is in Vṛścika Rāśi, with Guru, in

the 2nd house, indicating that he inherited wealth (and power) from the
father.
Let us now wholly focus on the D12 Kuṇḍalī.
The Pitṛ Lagna is the 9th house, which is Karka. The Lagna has
Rāhu and Sūrya, indicating a revolutionary. This is also a great power yoga
as Rāhu can pull the King down from the throne. He assumed the throne
(Prime Minister Position) after the assassination of his mother.
Besides, a strong solar influence is seen in the Lagna in another
Royal Rāśi (Karka). The Lagneśa is in Dhanu in the 6th, showing Dhimanta
(keen intellect) and a competitive spirit. The Dispositor of the Lagneśa is
in the 5th house of power/influence and vision.
The 10th lord (Rājya/Throne) is Maṅgala. Maṅgala is Ucca in the
7 (opposition) with 7th lord Śani and erratic (sudden, unpredictable) Ketu.
th

He assumed the throne unpredictably (Ketu) after his mother’s

assassination (Ketu/Śani). The death of the present leader paved the path
to his power.
His mother is Śmt Indira Gandhi, who is seen from the 4th from
Karka, i.e., Tulā. Tulā has its lord Śukra, indicating a master war
strategist. From the 4th, Sūrya is in Dikbala in the 10th, conjoining Rāhu
(emergency to retain her power). 5th lord (inner nature) is in the 4th with
Maṅgala (Martian lady), and the influence of Śani indicates one with an
iron hand (disciplining).
The father’s death is seen from the 3rd/8th from Karka. 3rd is vacant
but aspected by Candra (Saumya/ peaceful death). 8th is vacant but dṛṣṭied
by Rāhu and Śukra. Rāhu indicates a bomb, and Śukra indicates a female.
The 8th lord Śani is with Maṅgala (violent) and Ketu (terrorist activity). He
was blown into pieces by a human suicide bomber.
The death of Śmt Indira Gandhi is seen from the 3rd/8th from Tulā.
3rd has Candra in Dhanu (peaceful). 3rd lord Guru is in Vṛścika (violent
Rāśi) and with Budha (communication/misunderstanding). 8 th is vacant
but aspected by Rāhu-Sūrya from Karka and Ketu-Śani-Maṅgala from
Makara. This points towards a violent death.
4th is the house of protection, and it contains Ketu-Śani-Maṅgala
indicating that her bodyguard (Maṅgala) caused her great danger and was
involved in the killing (dṛṣṭi on the 8th).
Jayanta: What can be known about his mother, Śmt Sonia Gandhi?
Ācārya: Let us analyse the Rāśi Kuṇḍalī first before delving into
the Dvādaśāñśa.
Jayanta: Why not we directly go to Dvādaśāñśa if it is more
detailed?

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Ācārya: No, we must always analyse the Rāśi Kuṇḍalī first before
judging a Varga.
Suppose we are operating on the stomach of a person. What would
you do if you did not know if you were operating a man or a woman, a child
or an adult? Your assessment of the stomach will be different.
Similarly, before doing CAT or MRI Scans, doctors do physical
examinations before going to detailed tests.
Therefore, always judge the Rāśi Kuṇḍalī first before delving into
the Vargas!
Jayanta: So, in the Rāśi Kuṇḍalī, should we focus on the 4th house
or Candra?
Ācārya: We must focus on both simultaneously and blend their
results.
Jayanta: Guruji! Kindly show me how to do that.
Ācārya: The 4th house is Makara. This is the Mātṛ Lagna. Candra
is in Dhanu. This is the Mātṛ Kāraka Lagna.
From Mātṛ Lagna, the Lagneśa Śani is in the 4th house, Nīca, but
Maṅgala causes a Nīcabhanga in a Kendra from Candra. This indicates
that she would rise in life from a humble beginning.
From Dhanu, the Lagneśa Guru is in the 11th house, indicating a
Dhana yoga. Guru is Vakrī in the 11th house, indicating immense wealth.
In this manner, you can analyse all the Bhāvas from both Makara
and Dhanu Lagna.
Jayanta: How to see that she is very powerful?
Ācārya: Power and authority are seen from the 10th house.
From Makara, 10th has Vakrī Guru. Vakrī Saumyas are
exceedingly powerful in granting great results.
The 10th lord Śukra is in Karka Rāśi, in the 7th house, indicating
that the person is considered powerful by people. 7 th is the social
interaction.
From Dhanu, the 10th house is vacant. The 10th lord is Budha in
the 6th house. This indicates that she had to relinquish a powerful position.
He didn’t become the Prime Minister when she had an opportunity.
Jayanta: Should we see these in the Dvādaśāñśa Varga also?
Ācārya: Yes, we must!
In the Dvādaśāñśa, his 4th lord Śani is in Svarāśi with Ucca
Maṅgala, indicating a powerful person (Śani = disciplining, Maṅgala =
martial). Ketu’s involvement shows a somewhat whimsical person, erratic
and reckless.
Jayanta: How to see her power and influence?

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Ācārya: In the Dvādaśāñśa, the Mātṛ Lagna is Makara, like the

Rāśi Kuṇḍalī. That is the beauty of Vargottama. A Graha becomes
Vargottama when the Graha is in the same Rāśi in the Rāśi and Varga
Kuṇḍalī.
Jayanta: So, in this case, the Lagneśa Śani is in the Lagna conjunct
with Ucca Maṅgala and Ketu? Does this show a powerful person?
Ācārya: Yes, it does.
Besides, the 10th lord Śukra is in the 10th, indicating influence and
authority.
Jayanta: Guruji! Things are clearer now. But you haven’t explained
how to use the Āruṛha and Carakāraka.
Ācārya: Ok, let us focus on that now. Let us consider the Āruṛha
and Carakāraka for the father. A9 is in Meṣa and Sūrya is the Pitṛ
Carakāraka.
The Āruṛha governs one’s public image. Regardless of how a person
is in their personal life, if the Āruṛha is powerful, they have a positive aura
in public life.
A9 is in Meṣa with Nīca Śani.
When Śani associates with a Āruṛha, the person has health or
financial difficulties. There is also some bad name associated with it. The
Nīca Śani associated the BOFORS scandal with his name.
The Āruṛha is aspected by Rāhu, indicating that he was perceived
as highly secretive in his public life. What was happening in his mind was
unclear to his associates. Ketu also dṛṣṭied the Āruṛha from Siṅha,
indicating an image of a reckless person.
Budha is in the 2nd from the Āruṛha. A powerful Saumya in the 2nd
from the Āruṛha immensely supports the Āruṛha. The Budha people
(associates, friends, students) were good for his public image.
Maṅgala/Sūrya are in the 3rd, indicating a tremendous fighter and
an enterprising person.
Also, Ketu is in the 6th. Krūras in the 3rd and 6th give tremendous
worldly success.
Candra and Saumya are in the 9th house, another yoga that greatly
supports the Āruṛha. Any Graha in the 9th from the Āruṛha supports it.
Even a Upagraha in the 9th supports the Āruṛha.
Śukra is in Karka in Dikbala, indicating great affluence, expensive
vehicles, palatial mansion etc.
You can analyse this Āruṛha very much like what you learnt from
the Āruṛha chapter.
Jayanta: How about Cara Pitṛkāraka?
Ācārya: Since the Cara Pitṛkāraka is Sūrya, we already analysed
that.
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The Cara Kārakas are to be interpreted slightly differently. A soul

manifests (reincarnates) several times, and in each birth, life is different.
In each life, there is a new Kuṇḍalī that governs the life.
But beyond the worldly lives, the soul experiences things which
span across the lives. Such things are seen from the Carakāraka. This is
because the Carakāraka is independent of the Lagna (current birth).
The Cara Pitṛkāraka indicate the soul experiences across several
births. The indications are like an undercurrent of a river, powerful but
not apparent from the surface.
At every birth, the person would have a father, a mother, possibly
some siblings, a spouse etc. What would that be if we extracted the essence
of experience from every birth? That should be seen from the Cara
Kārakas.
Jayanta: That is profound. How to decipher the soul-level
experiences from the Kuṇḍalī?
Ācārya: Check the Cara Pitṛkāraka in the Navāñśa. Navāñśa is
associated with the Karma/experiences of several births.
Jayanta: In this case, Sūrya is in Vṛścika Navāñśa,

Ācārya: Yes, now, to decipher how he experienced his father,

consider Vṛścika as the Pitṛ Kārakāñśa, and assess the Kuṇḍalī. Krūras in
the 3rd/8th in his Kuṇḍalī also indicates violent death. Rāhu in the 3rd with
Śukra shows the bomb blast and involvement of a female.
Maṅgala and Ketu are in Trikoṇa, indicating a tremendous
fighters. The Pitṛ Kārakāñśa has Śani and Sūrya. The involvement of Śani
indicates that he didn’t like public life, and perhaps that is why he chose
the career of a commercial airline pilot. Maṅgala in 5th in Mīna Rāśi
indicates a visionary (Maṅgala = Agni = vision, and Mīna = Rāśi of
Maharṣis = wisdom).
Instead of I elaborate everything, you must study the life of the
father and correlate the events with this Kuṇḍalī.

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16.5.1
BHĀVA AND GRAHA LAGNA

T
his world is like a matrix, where the thread of Karma interconnects
everyone. Nothing is out of place and left to chance. It is a well-
designed plan which establishes a connection of a native with the
parents, siblings, friends, teachers, and everyone who appears in the
native’s life. Jyotiṣa allows an experienced Jyotiṣī not only to divine about
the “self” from a Kuṇḍalī but also everyone connected to the “self”.
Every relationship we encounter in life is represented by a Bhāva
and a Graha; for instance, Father = 9th house and Sūrya, Mother = 4th
house and Candra and so on. We can use these Bhāvas and Grahas as the
Lagna representing the various relations and judge their life from the
native’s Kuṇḍalī. We can also use various Daśās to time events occurring
in the lives of those connected with the native.
In my interaction with a few Tamil Jyotiṣīs, I found that they use
this principle often to read about the parents from children’s charts;
however, with some conditions. For mothers, the Kuṇḍalī of the eldest
Son is considered; for fathers, that of the youngest Son is
considered. The daughter’s chart is considered only during her
childhood. There must be some reason that the eldest or youngest son’s
Kuṇḍalīs are used, which is not entirely clear.
Why is this important? This is because Karma is not static! The
Karma Balance available at the individual’s birth undergoes changes as
new Karmas are added, sometimes in a positive direction and not
sometimes. When a child is born, it represents the new Karma Balance of
the parents accrued until that moment. For instance, when the parents
have done good Karma till the birth of the child, the indications in the
child’s Kuṇḍalī about that parent are going to be more positive compared
to that parent’s Janma Kuṇḍalī.
In this manner, the lives of those associated with us can be read
from our own Kuṇḍalīs. Let us review the associated principles and some
illustrations of the application of these principles.

16.5 .1 .1
BHĀ V A AS L AG NA

In Phaladīpikā, Ācārya Mantreśvara states a Bhāva should be

treated as Lagna for the concerned relations denoted by the Bhāva, and
various matters such as form and appearance, wealth etc. should be
examined from the Bhāvas. For instance, if we need to judge all about the
father of a native, we should take the Pitṛ Bhāva (9H) as the Lagna and
judge various matters from Bhāvas counted from this Lagna.

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Phaladīpikā 15.20
Whenever the effects of any Bhāva are to be determined in the
case of a nativity, that Bhāva should be considered as the
Lagna, and the effects of the 12 houses reckoned from there such
as 1st (form), 2nd (wealth), etc., should be examined and
declared.

This principle extends various Bhāva principles seen for a native

from the Udaya Lagna to all the relations in the native’s life. For instance,
for judging the results of the native’s mother, one can apply the known
principles of Graha placements etc., to the 4th house to ascertain her
health, wealth, co-borns etc.
In this matter, the 4th house should be treated as the Lagna, and
the Graha placements can be noted from this Lagna (called Mātṛ Lagna)
to judge everything about the mother’s life.

16.5 .1 .2
KĀ RA KA A S LA GN A

In addition to judging the results of a relative from the concerned

Bhāva, they should also be judged from the concerned Kāraka. We know
that a Kāraka is associated with every relation, such as Sūrya- Father,
Candra- Mother etc. This Kāraka should be treated as the Lagna, and
everything about the father, mother etc., should be judged from this Lagna.

Phaladīpikā 15.21
In the same way, should the effects of the father, the mother, the
brother, the maternal uncle, the son, the husband, and the
servant be determined by treating the Rāśis occupied by their
respective Kārakas, viz., Sūrya, Candra, and other Grahas, in
the nativity as the Lagna.

Ācārya Mantreśvara states that, in addition to determining the

results of various relatives from the Bhāvas, the same need to be reckoned
from the concerned Kāraka of the relatives. The Kārakas governing the
relatives are:
Table 48

# Graha Kārakatva
1 Sūrya Father
2 Candra Mother
3 Maṅgala Brothers
4 Budha Maternal uncle
5 Guru Children
6 Śukra Husband
7 Śani Servant

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Like a native’s life is judged from two important points, (1) the
Lagna and (2) the Candra Lagna, the life of all the relations need to be
judged from 2 important points, (1) the Bhāva, (2) the Kāraka. The 2
Lagnas form a counterbalancing mechanism and complement each other
like two wheels of a cart. The events that both Lagnas endorse certainly
fructify. On the other hand, the events indicated by merely one of them
occasionally fructify, depending on other supporting factors. Events not
indicated by both factors never occur in their life.

16.5 .1 .3
F AT HE R FR O M SŪ R YA

To illustrate the use of the Kārakas for judgement of relations,

Ācārya Mantreśvara gives us an example of a father. Sūrya and the 9th
house govern the father. So, what is to be read from the Bhāvas counted
from Sūrya Lagna and Pitṛlagna (9H)? This is clarified in the following
verses.

Phaladīpikā 15.22-24.
From the Bhāva occupied by Sūrya, one should judge the
appearance (svarupa) of the father of the native. The father’s
prosperity (vrddhi) and renown (prākāśa) should be divined
from the 2nd house counted from Sūrya. His brothers (bhrātā),
virtues or talent (guṇa), etc., must be ascertained from the 3rd
house from Sūrya. All about his father’s mother (mātā), father’s
happiness (sukha), etc., should be sought from the 4th house
from Sūrya. The father’s intelligence (buddhi) and tranquillity
of mind (prasada) should be deduced from the 5th house from
Sūrya; his sufferings (peeda), weaknesses (dosa), enemies (ari)
and disease (roga) should be guessed from the 6th house; his love
(kama) and passion (madana) from the 7th house, his sorrows
(dukha), death (mrti), and his longevity (āyu) should be
determined from the 8th house from Sūrya. All about the father’s
religious merit (punya), auspicious deeds (śubham), and his
father (tat-pitara) should be sought for from the 9th house from
Sūrya; his occupation (vyapara) from the 10th house; his gains
and income (Lābha) from the 11th and his expenditure and loss
(kṣaya) from the 12th house from Sūrya. Similarly, all about the
mother can be known from Candra, the brother can be known
from Maṅgala, and the relatives can be known from Budha etc.

The various things that should be judged in the life of all the
relations are given below. The knowledge of the various Graha placements
in the Bhāva, the placements of Bhāvanāthas in various bhāvas, the Śubha
and pāpa conjunctions and dṛṣṭis etc. can be used.

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When divining the life of various relations by considering the

Kāraka as the Lagna, the Kāraka is called the Kāraka Lagna and treated
just like the Janma Lagna.
Table 49

# Bhāva Matters to be divined Details

1 Lagna Svarūpa Physical appearance
2 2nd House Vrddhi, Prakāśa Growth, prosperity, fame
3 3rd House Bhrātā, Guṇa Co-borns, virtues, talent
Father’s mother, happiness, and
4 4th House Mātā, Sukha
comfort
5 5th House Buddhi, Prasāda Intellect, mental disposition
Pain and sufferings, weaknesses,
6 6th House Pīḍā, Doṣa, Ari, Roga
enemies, diseases
7 7th House Kama, Madana Father’s love life
8 8th House Dukkha, Mṛti, Āyu Sorrows, death, longevity
Father’s father, righteous work,
9 9th House Puṇya, Śubham, Tatpitara
charity etc.
10 10th House Vyāpāra Occupation, trade, and commerce
11 11th House Lābha Income, gains
12 12th House Kṣaya Expenditure, losses

16.5 .1 .4
OTH E R RE LA TI ON S

Phaladīpikā 15.25
All details about the mother, brother, father, son etc., of a Bhāva
should thus be divined by a reference to the particular Bhāva,
the Bhāvanātha and its Kāraka. When any Bhāva, its lord and
Kāraka are strong, one should predict good effects (happiness)
for that Bhāva.

As mentioned in the previous principle regarding the father’s life

to be divined from Sūrya, the same principle can be applied to all the
relations based on the Kāraka Lagna. The ones mentioned by Mantreśvara
are
Table 50
# Graha Kārakatva
1 Sūrya Father
2 Candra Mother
3 Maṅgala Brothers
4 Budha Maternal uncle
5 Guru Children
6 Śukra Husband
7 Śani Servant

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This principle can be extended to other derived relationships, for

instance, brother’s wife, children’s wife, wife’s brother, mother’s father,
father’s mother etc. The Bhāvas can be derived very easily. For instance,
the brother’s wife is 7th from the 3rd house, the wife’s brother is 3rd from
the 7th house etc.

ILLUSTRATION: PITṚLAGNA AND THE FATHER

In the Kuṇḍalī of Śmt Indira Gandhi, the Pitṛlagna is in Mīna
Rāśi, and Sūrya Lagna is in Vṛścika Rāśis. The matters of the father’s life
should be read from these two Lagnas. Similarly, the assessment should
be continued considering the Pitṛpada (A9) as the Āruṛhalagna, and the
Cara Pitṛkāraka as the Ātmakāraka for the father, add more depth to the
assessment. The principles of Āruṛhalagna and Svāṃśa Lagna are covered
in separate chapters, which must be studied in conjunction.

Overall Kuṇḍalī: The assessment should start with the groups of

Bhāvas, Kendra, Trikoṇa, Triṣaḍāya, Dhana-Randhra and Vyāya. The
analysis should be done by treating the Bhāva as Lagna and the Kāraka
as Lagna. From the Pitṛlagna, the Kendras are occupied by the Nodes
along with a Saumya Śukra.
This indicates struggle in his life, and the formation of the Sarpa
yoga by the nodes, indicating bondage. Śukra, being a Saumya, is
instrumental in breaking the bondage. Śukra is also the 8L conjunct with
the nodes in a Kendra, indicating that the father would suffer many
sorrows and calamities. From Surya Lagna, the Kendras are occupied by
Shubha Budha and Maṅgala in a Mitra Rāśi, indicating a rise in life after

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the initial struggle. From the Pitṛlagna, the Trikoṇas are afflicted by
Krūras, indicating difficulties in attaining fortunes and good luck.
Even from Surya Lagna, Śani occupies the 9H, indicating many
difficulties in life. He had to fight battles and undergo many challenges.
Ideally, the Krūras occupy the Triṣaḍāya (3, 6, 11) to give success and
power in life. From the Pitṛlagna, the 6H is occupied by Maṅgala, while
Guru in the 3H gives some timidity (or unwillingness to put a stiff
resistance and fight). This is, however, somewhat countered since Guru is
also the Pitṛ Lagneśa, whose occupation in the 3H gives courage.
From Surya, the 3H is again occupied by a Saumya Graha Candra,
indicating timidity. For success in financial matters, the 2H and 8H should
not be afflicted. From Pitṛlagna, these Bhavas are unoccupied, while from
Surya Lagna, the 2H and 8H are afflicted by the nodes. Fortunately, the
2H is Guru’s Rāśi and occupied by Śukra, indicating success after the
initial struggle. The 12H is unoccupied, indicating no specific inclination
towards spending on any area. Overall, this is the Kuṇḍalī of the powerful
person, but with many challenges to overcome.
Lagna Bhāva: From the Pitṛlagna, the Lagneśa Guru is in the 3H
aspecting the 9H containing 6L Surya and 4L and 7L Budha. The dṛṣṭi of
Lagneśa and Karmeśa Guru on the 9H indicate great fortune. The aspect
on the 6L and 4L indicate conflicts and fights for Land. He fought for
India’s freedom from the British Raj’s clutches. From Surya Lagna, the
Lagneśa Maṅgala is in the 10H, with an exchange with the 10L, indicating
that he will sit on the throne, i.e., high political office, also because Siṅha
Rāśi is involved, indicating Royalty.
Dhanabhāva: The growth, fame and sources of wealth should be
seen from this Bhāva. From the Pitṛlagna, the 2nd house is unoccupied, and
the lord Maṅgala occupies the 6H in a Mitra Rāśi. This indicates that the
sources of wealth as “conflicts (6H and Maṅgala), from Royal matters
(Siṅha Rāśi) or from commanding others (Maṅgala)”. From the 2nd house,
the 2nd lord occupies a Trikoṇa and aspecting the 2H through 2 pada dṛṣṭi
and Rāśi dṛṣṭi, indicating growth of wealth. Maṅgala is also in a Kendra
from Guru, thus receiving support from Dhanakāraka Guru.
A Mitra Graha in the 10H is great support, particularly when the
Graha is in Ucca, Sva or such Rāśis. From Sūrya Lagna, the 2H is occupied
by Rāhu, indicating foreign sources of income, and the 2L and the 7H
exchanging indicates grand fortune (association of the 2nd and 7L indicates
great wealth). Rāhu in the 2H is less troublesome as it is in Dhanu Rāśi.
Śukra is also the 12L in the 2H, conjunct with Rāhu, indicating huge
wealth coming from a foreign land and sources. Additionally, there is a
Śubhakartari yoga in the 2H from Sūrya Lagna, indicating the protection
of wealth.

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In this manner, the matters concerning all other Bhāvas can be

judged. From the Pitṛlagna Mīna, the 6th house of enemies has Maṅgala in
Siṅha, a royal Rāśi. His fight was with a regime, a kingdom, the British
Kingdom governed by Queen Victoria. The 6th lord Sūrya is in the 9th
conjunct with Budha, the 4th and 7th lord. The fight was for gaining control
of the land (4th) and the trade and commerce the Britishers had by
occupying the land (7th). The conjunction with the 7th lord also indicates an
open battle, and the involvement of Budha indicates the non-violence
movement as led by Mahatma Gandhi.
This also indicates a battle of words and wits (Budha). The
presence of the 6th lord Sūrya and 4th/7th lord Budha in the 9th house
indicates that he considered it his life’s purpose (9th) to gain control of the
homeland, and his own destiny was intricately woven with the fight. His
Bhāgya (9th) rose because of this fight, and he was crowned the first prime
minister of Independent India. In this manner, the entire Kuṇḍalī of the
father should be read from the Pitṛlagna (9th from the Udayalagna), which
must be complemented with the Pitṛkāraka Lagna (9th from Pitṛkāraka
Sūrya), and the Pitṛbhāveśa Lagna (9th lord from Udayalagna).

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16.5.2
USING KĀRAKAS AS LAGNA

W
e have seen before how the Bhāva and Graha Kāraka of a person
or thing can be used as the Lagna, and the 12 Bhāvas can be
judged from that Lagna. Using this principle, we can judge the
lives of not only the native but also all his relatives. We can create Pitṛ
Lagna representing father, Mātṛ Lagna, mother, Bhrātṛ Lagna, brother
and so on. In each of these cases, the Bhāvas, 9th, 4th and 3rd are used, along
with the Kārakas, Sūrya, Candra and Maṅgala.
This principle can be used in many situations. We can even
decipher a person’s life in school by treating the 4th house/Budha as the
Lagna. We can judge a person’s experiences visiting a temple by
considering the 9th house/Sūrya as the Lagna. The principle extends to
everything in one’s life.
Below are two important principles regarding using the Kārakas.
The Kārakāt Bhāva states that the Bhāva should always be reckoned from
its Kāraka. For instance, always check the Father from the 9 th of Sūrya,
Mother from the 4th of Candra and Brothers from the 3rd of Maṅgala.
The strength of these Bhāvas indicates how well these Bhāvas
flourish in the person’s life. If the 9th from Sūrya is afflicted, the father will
have little presence in the native’s life. This, however, does not talk about
what is happening in the father’s life. As mentioned, we must judge the 12
Bhāvas from the 9th/Sūrya.
Another principle used here is the Kāraka Kuṇḍalī. Here Kāraka
means Carakāraka. For the native, we must judge 12 Bhāvas from the
Cara Ātmakāraka and Kārakāñśa, the Navāñśa of the Cara Ātmakāraka.
Similarly, we must judge about father from the Cara Pitṛkāraka in the
Rāśi and the Navāñśa Kuṇḍalī.

16.5 . 2.1
KĀ RA KĀ T B HĀ V A

Bṛhatparāśara 7.39-43.
navame’pi piturjñānaṃ sūryācca navame’thavā ।
yatkiñciddaśame lābhe tatsūryāddaśame bhave ॥39॥ turye
tanau dhane lābhe bhāgye yaccintanaṃ ca tat । candrātturye
tanau lābhe bhagye taccintayed dhruvam ॥40॥ lagnād
duścikyabhavane yatkujādvikrame’khilam । vicāryaṃ
ṣaṣṭhabhāvasya budhāt ṣaṣṭhe vilokayet ॥41॥ putrasya ca guroḥ
putre jāyāyāḥ saptame bhṛgoḥ । aṣṭamasya vyayasyāpi
mandānmṛtyau vyaye tathā ॥42॥ yadbhāvādyatphalaṃ cintyaṃ

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tadīśāttatphalaṃ viduḥ । jñeyaṃ tasya phalaṃ taddhi tatra

cintyaṃ śubhā’śubham ॥43॥

Maharṣi Parāśara states, “Dharmabhāva and the 9th from Sūrya

deal with one’s father. Whatever effects are to be known from the Karma
and Lābha Bhāva, be also known from similar Bhāvas, counted from
Sūrya. Whatever results are to be known from Bandhu, Tanu, Dhana,
Lābha, and Dharma should also be known from the 4th of Candra, from
Candra’s Rāśi itself and the 2nd, 11th, and 9th from Candra, respectively.
Whatever should be known through Sahajabhāva also be analysed
through the 3rd from Maṅgala. The 6th from Budha also be considered
regarding indications derivable from Ari Bhāva. The 5th from Guru, the
7th from Śukra and the 8th and 12th from Śani stand for consideration,
respectively, in respect of offspring, spouse and death. The Lord of the
Bhāva is equally important when estimating the indications of a Bhāva.”

Phaladīpikā 12.2.
When the 5th places counted from the Lagna, Guru and Candra
are either associated with or dṛṣṭied by Krūras and are devoid of
Saumyas or their dṛṣṭi, or, when Krūras surround these houses
on both sides and when the lords of the above-said houses are
posited in Dusthānas (i.e., 6th, 8th, and 12th), the person
concerned can have no issue whatever.

We often judge a Bhāva relating to the father from the 9th house
from the Udayalagna and the Candralagna. However, this is not adequate,
and Maharṣi Parāśara explains that in ślokas 7.39-43. What is to be judged
from the 9th house from the father must be judged from the 9th house from
Sūrya. Therefore, for a complete judgement about one’s father, we must
judge three Bhāvas, (1) 9th from the Udayalagna, (2) 9th from the
Candralagna, and (3) 9th from the Kāraka Sūrya.
This is a significant principle and cannot be disregarded. An
application of this principle is found in Mantreśvara’s Phaladīpikā,
whereby it is stated that, for judging the happiness, or sadness, success or
failure of begetting a child, we must judge the Śubha or Krūra influences
on the 5th house, not only from the Udayalagna or the Candralagna but
also from Guru, the Kāraka for children.
If all the 3 Bhāvas are subjected to Krūra yutidṛṣṭi, Pāpakartari,
occupation of Grahas in their Nīca/Śatru Rāśi, and their lords being
subjected to similar Aśubha yogas, or being placed in Dusthānas, then the
prospect of begetting a child is nil.
However, if two are afflicted, but the Bhāva is free from affliction
from one viewpoint, the results of the Bhāva can be achieved by performing
some remedies. If two Bhāvas are fortified and one afflicted, then the
results of the Bhāva are achieved without the performance of a remedy,

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but after some delay. If the Bhāva is fortified from the three viewpoints,
then the results of the Bhāva are achieved in its expected due course and
without any delay. Maharṣi Parāśara gives the following association
between the Bhāva and the Grahas:
Table 51
Bhāvakāraka
# Bhāva Graha (Bṛhatparāśara Phaladīpikā 15.17
32.34)
1 Lagna Candra Sūrya Sūrya
2 Dhana Candra Guru Guru
3 Sahaja Maṅgala Maṅgala Maṅgala
4 Sukha Candra Candra Candra, Śukra
5 Suta Guru Guru Guru
6 Śatru Budha Śani Śani, Maṅgala
7 Dārā Śukra Śukra Śukra
8 Randhra Śani Śani Śani
Sūrya
9 Dharma Guru Sūrya, Guru
Candra
Guru, Sūrya, Budha
10 Karma Sūrya Budha
and Śani
Sūrya
11 Lābha Guru Guru
Candra
12 Vyāya Śani Śani Śani

We notice that only certain specific Kārakas are mentioned by

Maharṣis concerning the Bhāvas. And besides the Dharma and Lābha
Bhāvas, none of the Bhāvas is allotted more than one Kārakas. It is known
that the 10th Bhāva has 4 Kārakas, Guru, Sūrya, Budha and Śani;
however, only Sūrya is allotted to Karma. Why is that so? In śloka 32.34,
Maharṣi Parāśara states “The Kārakatva of the Bhāvas in order are Sūrya,
Guru, Maṅgala, Candra, Guru, Maṅgala, Śukra, Śani, Guru, Budha, Guru
and Śani”, which is different from the Kārakas allotted to the Bhāvas.
In this regard, we must also reflect upon the Kārakatvas allotted
to the Bhāvas by all major classical Jyotiṣa texts. In this regard, Ācārya
Mantreśvara states, in Phaladīpikā 15.17, “The Kārakas of the Bhāvas
beginning with the Lagna or the rising sign are (1) Sūrya, (2) Guru, (3)
Maṅgala, (4) Candra and Budha, (5) Guru, (6) Śani and Maṅgala, (7)
Śukra, (8) Śani, (9) Sūrya and Guru, (10) Guru, Sūrya, Budha and Śani,
(11) Guru, and (12) Śani.”
Now, the question is why there is no alignment between the
Grahas allotted to the Bhāvas by Maharṣi Parāśara and the Kārakas
mentioned by Maharṣi Parāśara in śloka 32.34 and Ācārya Mantreśvara
in śloka 15.17? What is missing from the picture? Scrutiny reveals that
Maharṣi Parāśara starts the śloka by stating that the matters concerning

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one’s father must be judged not only from the Dharmabhāva (from
Udayalagna/Candralagna) but also from Sūrya.
Similarly, he states that the children should be judged from the 5th
from Guru and spouse from the 7th from Śukra. Could it mean that this
method is useful in deciphering the life of the living characteristics, say 1-
self, 2- family, 3- younger co-born, 4- mother, 5- children, 6- maternal
uncles, 7- spouse, 8- to be stated, 9- father, 10- king/superior, 11- elder co-
born/friends, 12- to be stated? It is likely so because Budha is allotted 6 th,
and their common indicator is the maternal uncles (mātula, jñāti).
Now, if that is so, then why 8th and 12th are assigned to matters
concerning one’s death? These are non-living significations of the Bhāvas.
From this, it appears that the Bhāvas from the Kāraka should also be
judged for the non-living significations and, therefore, not limited to the
living significations. My experiences show that we should judge all the
significations of these Bhāvas from the Kārakas, also called the Kārakāt
Bhāva.
This means that we must judge not only the mother from the 4th
from Candra but also vehicles from the 4th from Śukra, real-estate
properties from the 4th from Maṅgala, and primary school education from
the 4th from Budha. A Bhāva has more than one Kārakatvas. If a Bhāva
(or its lord) is afflicted, then not all its indications are equally affected.
Some are more affected compared to the rest. The only way to distinguish
such differences is to judge the Bhāvas from the Kārakas.
There are some limitations in the usage of the Kārakāt Bhāva.
Normally, we can judge the entire life of the father by treating the 9th from
the Udayalagna and 9th from Sūrya, by treating them as Pitṛlagna and the
Pitṛkāraka Lagna. Now, the question is, can we treat the 9th from Sūrya as
a Lagna and judge the entire Kuṇḍalī from there? The answer is “No”
because, if we were to do so, then the 9th from Sūrya denotes father’s father
based on our treatment of Sūrya as the Pitṛkāraka Lagna.
This means that the matters concerning the paternal grandfather
should be judged by treating the 9th from Sūrya as the Lagna. If we were
to judge the father by treating the 9th from Sūrya as the Lagna, then that
would cause conflict with the paternal grandfather. Instead, we adopt
another method, the method of Bhāveśa. Everything must be judged
through at least three viewpoints to fine-tune the results, which are (1)
Bhāva, (2) Kāraka, and (3) Bhāveśa.
Therefore, the matters concerning one’s father should be judged
from (1) The Pitṛlagna, i.e., the 9th Rāśi from the Udayalagna, (2)
The Pitṛkāraka Lagna, i.e., Sūrya, and (3) The Pitṛbhāveśa Lagna,
i.e., 9th lord from Udayalagna. Therefore, treating the 9th lord from the
Udayalagna as a Lagna, one must judge matters concerning one’s father.

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It is only after triangulation11 of the results. Judging the results from one
viewpoint, the 9th house from the Lagna or Sūrya can yield only part of the
information. For a complete and more comprehensive assessment, one
must use the three Lagnas.
Now, coming back to the topic of Kārakāt-Bhāva, we must ask,
what does the 9th house from Sūrya show about one’s father? Even though
the 9th from Sūrya must not be treated as the father’s Lagna, the Bhāva
talks a lot about the father and the father’s wellbeing. Like the presence
or absence of children is governed by the 5 th from Guru, the presence or
absence of the father is governed by the 9th from Sūrya. In this regard, we
must note that the direction from which one’s spouse hails is known from
the 7th of Śukra. It is the Rāśi/Añśa of the lord that tells us how far the
spouse must hail from.
Furthermore, the circumstance of the meeting is also known from
the Rāśi occupied by the 7th lord from Śukra and the yogas formed therein.
For instance (for a Vṛṣabha Lagna), if the 7th lord from Śukra (in Mithuna)
is Guru, who is in a Karka rāśi (3rd house), and conjunct with Budha (2nd/
5th lord), and Sūrya (4th lord), the meeting place can be near a water area
(lake etc.). The meeting can be facilitated by someone from the same town
(4th lord), and there is an involvement of a younger sibling (3rd house). In
this manner, the circumstances of the meeting can be known from the 7th
lord of Śukra.
What can we learn from the principle of 7 th from Śukra, which is
the Kārakāt-Bhāva for the spouse? The Kārakāt-Bhāva tells us about the
presence of a person in our lives and the circumstances in which this
happens. Therefore, the circumstances in which the child meets the mother
are seen from 4th from Candra? This is indeed true. The birth
circumstances are seen from the 4th from Candra. If the 4th from Candra is
afflicted and other yogas are present, the mother dies soon after birth.
Similarly, the circumstances in which the child meets his father
are seen from the 9th from Sūrya. This also shows the strength of the
connection between the native and his mother/father/relatives. If the
Bhāva and the lord are subjected to Saumyayutidṛṣṭi, and other Śubha
yogas, then we should foretell that the concerned relation shall be present
in the native’s life for a considerable period.
In a Kuṇḍalī of Dhanu Lagna, having Sūrya in the 9th house, Siṅha,
the 9 house is afflicted by conjunction with Maṅgala and dṛṣṭi of Śani.
th

This indicates that the father may die early, but this is not confirmed.

11In the social sciences, triangulation refers to the application and combination of several
research methods in the study of the same phenomenon. By combining multiple observers,
theories, methods, and empirical materials, researchers hope to overcome the weakness or
intrinsic biases and the problems that come from single method, single-observer, and single-
theory studies.

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Sūrya in the 9th house in Siṅha Rāśi also causes the father’s early demise,
but there must be other yogas in the Kuṇḍalī.
We notice that the 9th from Sūrya (Meṣa Rāśi) is vacant, but its lord
Maṅgala is in the Siṅha Rāśi, afflicted by the conjunction of Sūrya and dṛṣṭi
from Śani. From the Candra Lagna (in Vṛścika), the 9th house is subjected
to Pāpakartari, and the 9th lord Candra is Nīca, conjunct with Rāhu, thus
significantly afflicted.
All of these point toward the father’s early demise, which occurred.
Now, in another Kuṇḍalī with Vṛṣabha Lagna, the 9th lord Śani is afflicted
by the conjunction of Rāhu and dṛṣṭi from Maṅgala. From Candralagna (in
Meṣa), the 9th lord is Guru, who is well placed in Ucca but is conjunct with
Budha, the 3rd and 6th lord, indicating troubles. From Sūrya (Karka Rāśi),
the 9th lord is Guru, who is in the 3rd house (Karka Rāśi), which is
designated as the Maraṇakāraka Avasthā. We notice that, from the 3
viewpoints, there is an affliction to the father. The native lost his father at
an early age.
The Kārakāt Bhāva is also the house of bonding because that
brings people into our lives, and our experiences concerning such people
originate from this Bhāva. When this Bhāva is afflicted, the relationship
either becomes sour or is severed. Therefore, for a fruitful and harmonious
relationship, this Bhāva must be fortified. Suppose the relationship with
the spouse is sour, then by performing remedies concerning the Graha in
the 7th from Śukra, or the 7th lord (if the 7th is empty), one can strengthen
the bonding with the spouse.
One of the remedies is to engage in activities concerning the Graha.
For instance, if Sūrya is involved, then visiting a temple jointly on the day
governed by the Rāśi holding Sūrya can be helpful. Similarly, Candra
indicates visiting family friends, or inviting them for lunch or dinner, or
cooking together; Maṅgala- engaging in sports, physical exercises such as
jogging or yoga; Budha- playing games in the house, spending time in a
library/bookshop; Guru- performing some Pujas/Yajñas at home, and
inviting guests, or visiting religious places/pilgrimage; Śukra- watching
movies, or theatre, doing a painting or decorating the house; Śani- feeding
the poor, serving in an orphanage, an old age home, or a hospital etc.
Similarly, the other Kārakatvas of the Grahas can be utilized. The
day of performance of such activities can be based on the lord of the Rāśi
where the concerned Graha is placed. These remedies are not limited to
the relationship with the spouse but all other relatives. Therefore, even for
improving the bonding with the father, one can perform the remedies
concerning the Grahas in the 9th from Sūrya, the 9th lord, and so on.
Śrī Anup Miśra, Ex. Senior Professor of Astro and Maths,
Government Sanskrit College, Benares, writes in his book Kuṇḍalī
Darpaṇa, page 66, “ददवाकरात्पञ्चमगो नह पापः नपिुः कृ िेऽटरष्टकरो जितयाः । चतराचिुथगः

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सहजस्य ौमात्तृिीयगो मािुलकस्य सौम्याि् ॥१६१॥ चिुथग ग ः पुिकृ िे गुरोश्च पुिनस्थिः सप्तमगः
नस्त्रयः स्याि् । ग
ृ ोस्िथैवं शनििोऽष्टमस्थो मृत्युप्रदः स्वस्य कृ िे नवनचतत्यः॥१६२॥ ”
“divākarātpañcamago hi pāpaḥ pituḥ kṛte’riṣṭakaro jananyāḥ । candrā-
caturthaḥ sahajasya bhaumāttṛtīyago mātulakasya saumyāt ॥161॥
caturthagaḥ putrakṛte gurośca putrasthitaḥ saptamagaḥ striyaḥ syāt ।
bhṛgostathaivaṃ śanito’ṣṭamastho mṛtyupradaḥ svasya kṛte vicintyaḥ
॥162॥”.
This means that Krūras in the 9th from Sūrya cause Ariṣṭa to
father, 4th from Candra- mother, 3rd from Maṅgala- sibling/brother, 4th
from Budha- maternal uncle/ aunt, 5th from Guru- children/son, 7th from
Śukra- wife, and 8th from Śani- self. This confirms that the Kārakāt-Bhāva
must be judged for the well-being of different relatives.

16.5 . 2. 2
KĀ RA KA K U ṆḌ A LĪ

Kāraka is the abridged form of Ātmakāraka, and a Kuṇḍalī created

keeping the Ātmakāraka as the centre of focus is called Kāraka Kuṇḍalī.
A Kuṇḍalī can be created from several of the Lagnas, and the most
significant among them are the Kārakabhāva Lagna, Kārakagraha Lagna,
Kārakāruṛha Lagna, Carakāraka Lagna, Carakārakāñśa Lagna. Each of
these Lagnas reveals different aspects of the subject. Carakārakāñśa
Lagna is the most significant among them, as it treats the person, not one
who is born in this life but the timeless soul.
Suppose we wish to judge about the father. Then the Kārakabhāva
Lagna – the 9th house Rāśi, Kārakagraha Lagna – Sūrya’s Rāśi,
Kārakāruṛha Lagna – A9, Carakāraka Lagna – Cara Pitṛkāraka in
the Rāśi Kuṇḍalī, Carakārakāñśa Lagna – Cara Pitṛkāraka in the Añśa
Kuṇḍalī.
If one were to judge the experiences of the soul through several
past births, as if the soul is not reborn in the current life, the Cara
Ātmakāraka gives us the method for judging that. A Kuṇḍalī that is cast
keeping the Ātmakāraka as the centre of focus is called the Kāraka
Kuṇḍalī. Similarly, keeping the focus on the Ātmakāraka’s Navāñśa, which
is also called the Kārakāñśa, the Kuṇḍalī is called the Kārakāñśa Kuṇḍalī.
Both the Kāraka Kuṇḍalī and the Kārakāñśa Kuṇḍalī tell us about a
person by treating “it” from the standpoint of a timeless soul. There is no
Male or Female gender of an Ātmā; therefore, we do not associate a gender
with the soul. Therefore, it is best addressed as “it” instead of “him” or
“her”.
Extending this principle to other relations, for the father, we have
Pitṛkāraka Kuṇḍalī and Pitṛkārakāñśa Kuṇḍalī. This tells us about the
father’s characteristics, not as a person in our life, but as the father’s soul.

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A soul does not disappear from the scene when one is re-born, but the
experience of the soul continues as if it is not born. It is just that the
experience of the timeless soul is super-imposed by the experiences of the
current birth in the human form (called yonijajanma – or birth from a yoni,
as opposed to Aṇḍaja, which means birth from an Egg).
Therefore, to judge the father as one who exists as a timeless Ātmā
throughout several births, we must judge the Pitṛkārakāñśa Kuṇḍalī. Like
we judge the results of the interaction of the Father as a person born in the
current life, we must also judge the interaction between the father’s soul
with the person through the Pitṛkāraka Lagna.

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16.6
DHANA LAGNAS

D
hana is wealth governed by the Jalatattva. Candra and Śukra are
the Kāraka of the 4th house, and they attain Dikbala in that
Bhāva. They are associated with wealth and comfort. Candra is
the Kāraka for sustenance, whereas Śukra is the Kāraka for affluence and
luxury. Their joint influence on the house of comfort (4 th, Sukhabhāva)
grants blessings of a grand mansion, vehicles, and other comforts. Both,
feminine Grahas, represent mothers; Candra- Bhuvaneśvarī/Annapurna
and Śukra- Lakṣmī. 4th is also the house of the mother, and the mother is
the one’s best friend and is the source of happiness/comfort.
Two special Lagnas are defined based on their characteristics: the
Indu Lagna and the Śrī Lagna. Indu Lagna is associated with Candra, and
Śrī Lagna is associated with Śukra. Both the Lagnas are seen for wealth
matters. Indu Lagna is defined in Ācārya Kālidāsa’s Uttarakālāmṛta, and
Śrī Lagna is defined in Bṛhatparāśara and Jaiminisūtra.
The Indu Lagna is dependent on the Raśmis (special rays) assigned
to the Grahas from Sūrya to Śani (Rāhu and Ketu are excluded). The Rays
of the 9th lord from Udaya and Candra Lagna are summed and divided by
12. The result is counted from the Janmarāśi to derive the Lagna. Powerful
Saumyas in the Indu Lagna make one exceedingly wealthy. Conversely, a
weak Krūra in the Indu Lagna makes one poor. Other Grahas confer
wealth depending on their dignity and natural characteristics
(Saumya/Krūra).
The Śrī Lagna is also dependent on Candra, as it is based on the
mapping of Candra’s Nakṣatra position to the Bhācakra of 12 Rāśis. This
method involved ascertaining the %age elapsed by Candra in his Nakṣatra
and adding as much Zodiac elapsed to the Lagna. Grahas in Ucca/Nīca in
this Lagna grant huge fortune. There is a special Daśā specified based on
this Lagna, called the Sudaśā or Śrīlagna Kendrādi Rāśi Daśā. This is used
for timing the rise and fall of fortune.

A different interpretation of Śrī Lagna leads to a different Lagna, called

the Tārā Lagna. Śrī Iranganti Rangacharya, a noted Jaimini scholar,
opines that we must only consider the Lagna’s Rāśi for determining the
special Lagna, and he calls it Tārā Lagna. A special Daśā called Tārā Daśā
commences from this special Lagna.

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16.6.1
INDU LAGNA

I
ndu means Candra, and this Lagna is related to one’s financial
wellbeing. The mention of this Lagna is found in Ācārya Kālidāsa’s
Uttarakālāmṛta.
In śloka 4.27, the Ācārya states
अकागन्नागचिस्ििुजगिििः खेिायिं स्युस्ििोश्चतराद्भाग्यपयोः कलैक्यनमिहृनच्छष्टं
नवधोयगद्गृहम् । िराशौ िु नवपापशो िखगे कोिीश्वरं ितविे, चेत्पापे िु सहस्रशः खलखगे िुङ्गेऽनप
कोिीश्वरम् ।।२७।।
arkānnāgacaṭastanurjananaṭaḥ kheṭāyanaṃ syustano ścandrād
bhāgyapayoḥ kalaikyaminahṛcchiṣṭaṃ vidhoryadgṛham । tadrāśau tu
vipāpaśobhanakhage koṭīśvaraṃ tanvate, cetpāpe tu sahasraśaḥ
khalakhage tuṅge’pi koṭīśvaram ।।27।।
This means the following:
The units of brilliance for the seven Grahas (in the order of the
weekdays) are 30, 16, 6, 8, 10, 12 and 1. Take the Kalās of the lord of the
ninth from Lagna and the lord of the ninth from Candra. Add them. Divide
it by twelve and take the remainder. Count the remainder from the Moon
sign. This is Indu lagna. If there is a Saumya without any Krūra, the
native becomes a multi-millionaire (koṭīśvara). If there is a malefic, his
wealth is only in thousands (sahasraśaḥ). If the malefic is exalted, he will
be a multi-millionaire (koṭīśvara).
In this computation, the Grahas are assigned Raśmis, Rays, or
Kalās, Sūrya 30, Candra 16, Maṅgala 6, Budha 8, Guru 10, Śukra 12
and Śani 1. The Rāhu and Ketu are not included because they are
Chayagrahas. Only the Saptagraha in the Vāra Order, from Sūrya to Śani,
are included.
Rays or Raśmis are often assigned to Grahas to denote their
strength. In śloka 73.1-2 of Bṛhatparāśara, Maharṣi Parāśara states, “O
Brahmin! Now I am going to tell you about the number of rays of the
Grahas. When Sūrya etc. are in their deep exaltation point, their rays are
Sūrya 10, Candra 9, Maṅgala 5, Budha 5, Guru 7, Śukra 8 and Śani 5. The
rays are nil when these Grahas are in deep debilitation; the number of rays
would be proportionate with the number of Rāśi.”
Similarly, to find Indu Lagna, the esteemed poet Ācārya Kālidāsa
assigns a different set of Raśmis to the Grahas. The Raśmis of the 9th lord
from the Udaya and Candra Lagna are considered in the computation.

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In the Kuṇḍalī of Śrī Mukesh Ambani, the Udaya Lagna is Vṛścika,

and Candra Lagna is Dhanu. The 9th from Udaya is owned by Candra, and
that from Candra is owned by Sūrya. The Raśmis of the 9 th lords are 16
and 30 for Candra and Sūrya, respectively.
We must add the Raśmis of the two 9th lords, divide the result by
12, and ascertain the remainder. In this case, the sum is 16 + 30 = 46.
Dividing by 12 yields are remainder of 10. Now, we must count the
remainder from the Janmarāśi (Candra’s Rāśi). Candra is in Dhanu, and
10th from there is Kanyā. Therefore, Kanyā is the Indu Lagna.
A Graha having yutidṛṣṭi on the Indu Lagna or the Lord of Indu
Lagna confers wealth during their periods commensurate with his
strength. Some texts give the following regarding the quantum of wealth:
If a powerful Śubhagraha has yutidṛṣṭi on the Indu Lagna, one
earns Millions (10^6).
Influence of both Śubha and Krūra Graha – Lakhs (10^5)
Influence of a powerful Krūragraha through yutidṛṣṭi – Lakhs
(10^5)
A conjunction of weak Śubhagrahas – Thousands
A conjunction of weak Krūragrahas – Hundreds
This did not appear logical to Śrī Sheshadri Iyer (New Techniques
of Prediction). He suggested another theory that he considers more
rational.
He says that the figures at their highest Ucca Raśmis are zero at
the Grahas’ Nīcāñśa. The intermediary positions must be worked out by
proportion. That should be applied to the Graha conjoining the Indu Lagna.

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If there is no conjunction, then the Lord of the Rāśi holding the Indu Lagna
should be considered.
Śani is the Kāraka of little (Alpa)
Maṅgala is the Kāraka of hundreds (Śata, 10^2)
Sūrya is the Kāraka of Thousands (Sahasra, 10^3)
Candra is the Kāraka of Lakhs (Lakṣa, 100K, 10^5)
Budha is the Kāraka of Crores (Koti) (10 million, 100 Lakhs, 10^7)
Guru is the Kāraka of high (Sarvādi Rāja)
Śukra is the Kāraka of far higher (Śaṅkha)
To determine the specific quantum, the Ṣaḍbala of the Grahas
should be taken for the additive and subtractive qualifications of the
Grahas. Even ignoring the above two measures, it is always true that if the
Graha in question is immensely powerful, he confers a high degree of
effects during his Daśā.
The 9th house connotes one’s final wealth. Likewise, 2nd and 4th
represent paternal wealth, professional income (salary) from 10th and easy
money from 11th. Based on this differentiation, Śrī Iyer defines a few
variations of the Indu Lagna. Normally Indu Lagna is computed based on
the 9th Lord, but he defines it based on the 9th, 10th, 11, 2nd and 4th.
Depending on their influences, he delineates wealth in a specific area.
To illustrate his point, Śrī Iyer gives an example using his regular
Kuṇḍalī of a native born on 19-06-1907 at 07:09 pm IST in Bangalore,
India. In the Kuṇḍalī, Karmeśa (10L) from Lagna and Candra is Budha in
each case. The total rays are 8 + 8 = 16 = 4. The 4th Rāśi from Janmarāśi
is Dhanu, which should be called the Indu Lagna of the tenth Bhāva. There
is Vakrī Maṅgala. Maṅgala is Śatakāraka (hundreds). Being Vakrī, he
gives 3 times a hundred, i.e., Rs. 300 at his highest exaltation point viz. 28°
of Makara. Maṅgala is at 26° of Dhanus – about 30° before that point, his
power is reduced by (30 ÷ 180) * (300 ÷ 1) = Rs. 50. So his net pay is Rs. 250
only. Śrī Iyer states that the highest pay in his service is Rs. 250.
Likewise, to measure the degree of effect of the 2nd Bhāva,
consider the 2nd lords from Lagna and Candra; if of 4th, 4th Lord; if 11th,
11th Lord and so on. This shows how important the points of Lagna and
Candra are – Lagna is Jīva (life-soul) while Candra is Deha (body).
According to him, any effect to be of full use should be enjoyed both by the
superficial earthy body for enjoyment coupled with blissful happiness felt
by Antarātmā. Then only it is a real good effect.
In the Kuṇḍalī of Śrī Mukesh Ambani, the Indu Lagna has no
Graha, but it is dṛṣṭied by Candra (Rāśidṛṣṭi). Candra is the Kāraka for
Lakhs. The lord Budha is conjoined with Ucca Sūrya (millions) and Śukra
(billions). The net worth of Śrī Ambani is 96 billion USD.
Let us investigate this Lagna further:

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The quantum of wealth depends upon two factors, (1) the Saumya
or Krūra nature of the Graha conjoining the Indu Lagna, (2) the dignity of
the Graha conjoining the Indu Lagna, (3) the dignity of the Indu Lagna
lord, (4) placement of the Indu Lagna lord from the Janmalagna, (5)
Involvement of the Indu Lagna lord with a Dhana yoga from the
Janmalagna, (6) the Bhāva lordship of the Graha conjoining the Indu
Lagna.
When a Graha is placed in dignity in the Indu Lagna, the Daśā
period of that Graha indicates wealth and prosperity. Similarly, the Daśā
of the Graha owning the Indu Lagna and dignified indicates the same.
A Saumya, Guru, Śukra, unafflicted Budha, or Śukla Candra in
the Indu Lagna gives very good wealth in its Daśābhukti. The gain is
enormous if the Graha is in Sva/Ucca Rāśi. If more than one Saumya is in
the Indu Lagna, and one among them is in dignity, the Daśābhukti of any
of those Grahas indicates abundant gain.
The Daśābhukti of a Ucca/Svarāśi Krūra in the Indu Lagna also
indicates great fortune but towards the end of the Daśā. The fortune is
mediocre if the Graha is placed otherwise. The Graha is nil if the Graha is
in Śatru/Nīca Rāśi. Instead of granting financial benefits, a Nīcagraha can
become a financial nightmare.
When the Indu Lagna is vacant, a Graha in the Kendra/Trikoṇa
from the Indu Lagna can indicate wealth/prosperity. Similarly, the Grahas
aspecting the Indu Lagna must be considered. In this case, I normally
prefer Rāśidṛṣṭi, but one can try Grahadṛṣṭi also. If the dṛṣṭi is Uccadṛṣṭi or
Svadṛṣṭi (i.e., the aspected Rāśi if Ucca or Sva Rāśi of the aspecting Graha),
the gain is significant.
A powerful 2nd and 11th house from Indu Lagna improves finances
significantly.
In the Kuṇḍalī of Śrī Amitabh Bachchan (1 October 1942 at
16:10 LMT, Allahabad, India, 25n27, 81e51), the Indu Lagna is in Vṛṣabha
Rāśi. The Indu Lagna is conjunct with Vakrī Śani and Āruṛha Lagna. The
Āruṛha Lagna conjoining Indu Lagna indicate an image of a wealthy
person.
Śani is in a Mitra Rāśi and Mitra Navāñśa and, therefore,
dignified. Besides, Śani is a favourable Graha for the Kuṇḍalī, as he is the
Lagneśa. The Indu Lagna is subject to dṛṣṭi from Ucca Guru from Karka
and Candra from Tulā. The Indu Lagna lord Śukra is Nīca, but the
conjunction of Ucca Budha cancels his debility. Besides, Śukra’s Ucceśa
Guru is in a Kendra from Candra, causing Śukra’s Nīcabhanga.

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His Śani Daśā ran from 1971 to 1989. He produced several hit
movies during this time. In 1971 he received the best Filmfare award for
the best supporting actor for Anand, an all-time classic starring Śrī Rajesh
Khanna and Śrī Amitabh Bachchan.

In the Kuṇḍalī of Śrī Dhirubhai Ambani, the Indu Lagna is in

Vṛścika Rāśi, conjoining two first-rate Saumyas, Budha and Śukra. Śukra
is immensely powerful, being Vargottama. Śukra is also highly benefic
because of his conjunction with Śukra in Rāśi and Guru in Navāñśa.

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Maṅgala is in Indu Lagna lord, in Mitra Rāśi (Siṅha) and Sva

Navāñśa (Vṛścika). All the factors relating to Indu Lagna are highly
favourable. Indu Lagna is in the 12th house of overseas and is in the Rāśi
of a well (Vṛścika). He made a huge fortune from petroleum products. His
Maṅgala Daśā ran from 1956 to 1963.
He left Aden in 1958 to try his hand at his own business in India
in the textiles market. In 1966 he formed Reliance Commercial
Corporation, which became Reliance Industries, on 8 May 1973. His rise
was in Rāhu Daśā. Rāhu is well placed in Svarāśi in the 4 th house from
Indu Lagna and in Mīna Navāñśa (overseas expansion). His success in
textile is indicated by Śukra in Vṛścika in Indu Lagna, and he was a master
of using secretive tactics (Vṛścika = secrets).

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16.6.2
ŚRĪ LAGNA

I
n sūtra 2.4.27, Maharṣi Jaimini states, िाराकांशेमतदाद्यो दशेशः
tārākāṃśemandādyo daśeśaḥ. It means that the duration of
Janmatārā is divided into 12 parts, and the part of Nakshatra occupied
by Candra should be ascertained. The Rāśi obtained by counting the
same number of Rāśis from the Lagna is to be reckoned. It is called Śrī
Lagna (SL) by some and Tārā Lagna (TL) by others. A slightly different
interpretation of the Sūtra for computation of Tārā Lagna is covered later.
The purpose of determining this special Lagna is its use in the
Lagnādi Rāśi Daśā. The Janma Nakṣatra should be divided into 12
parts, and the number of parts (including fraction thereof) gained by the
Candra should be converted into Rāśis (including Rāśi sphuṭa) and added
to the Lagnasphuṭa to obtain Śrī Lagna.
Śrī Lagna = mod (Lagnasphuṭa + Nakṣatra/13.333 * 360, 360).
Nakṣatra = mod (Candrasphuṭa, 13.333). Candrasphuṭa = (Rāśi – 1) * 30 +
Añśa + Kalā/60 + Vikalā/3600.
Suppose in a Kuṇḍalī, Candra is Vṛścika (#8) 16°25’15”,
Candrasphuṭa = (8-1) * 30 + 16 + 25/60 + 15/3600 = 226.420. In this case,
Nakṣatra = mod (Candrasphuṭa, 13.333) = mod (226.420, 13.333) = 13.092.
Suppose in the Kuṇḍalī Lagna = Dhanu 6:48:53, then Lagnasphuṭa = (9-1)
* 30 + 6 + 48/60 + 53/3600 = 246.815. The Śrī Lagna = mod (246.815 +
13.092/13.333 * 360, 360) = 240.308 = 8r 0:18:28. The Śrī Lagna fall in
Dhanu 0:18:28.
Maharṣi Parāśara states that if Śrī Lagna is in an Ojarāśi, the
Daśā progression is Zodiacal (Krama), whereas if in a Yugmarāśi the
progression is Anti-zodiacal (Vyutkrama). In both cases, the progression is
regular, i.e., no special jumps. The duration of the Daśā should be the same
as Cara Daśā, i.e., counting from the Rāśi to the lord and subtracting 1.
Furthermore, subtracting 1 for Nīca lord and adding 1 for Ucca lord. When
a Rāśi is occupied by its lord, the duration of that Rāśi is 12 years.
Bṛhatparāśara 46.188-190. In Śrī Lagnādi Rāśi Daśā, imagine 12
Rāśis in every Nakṣatra. The Bhāyat (Nakṣatra elapsed) at birth should be
multiplied by 12, and the product should be divided by Bhabhog (span of a
Nakṣatra). The Rāśi, degree, etc., may be added to the Lagnasphuṭa. From
the Rāśi, containing the resultant sphuṭa, the Daśā commences. If that
Rāśi is Oja, the counting is zodiacal. If Yugma, anti-zodiacal. For finding
the balance of Daśā at birth, multiply the expired degree etc. by the Daśā
years of the first Daśā Rāśi and divide it by 30. The years, etc., may be
deducted from the Daśā years. The result will indicate the balance of Daśā
at birth in years, months etc.

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The ślokas are:

ऋक्षे लग्नाददराशीिां दशा रानशदशा स्मृिा । यािं रनवन र्िगघ्नं ोगनवहृिं फलम्
॥१८८॥ राश्याद्यं लग्नराश्यादौ योज्यं द्वादशशेनििम् ।िदारभ्य क्रमादोजे दशा ज्ञेयोत्क्रमाि् समे
॥१८९॥ दशाब्दा ुक्त ागघ्ना तिंशिा नवहृिाह् फलम् । ुक्तं विागददकं ज्ञेयं ोग्यं मािाद्
नवशोनधिम् ॥१९०॥
ṛkṣe lagnādirāśīnāṃ daśā rāśidaśā smṛtā ।bhayātaṃ
ravibhirnighnaṃ bhabhogavihṛtaṃ phalam ॥188॥ rāśyādyaṃ lagna
rāśyādau yojyaṃ dvādaśaśeṣitam ।tadārabhya kramādoje daśā jñey
otkramāt same ॥189॥ daśābdā bhuktabhāgaghnā triṃśatā vihṛtāh phalam
। bhuktaṃ varṣādikaṃ jñeyaṃ bhogyaṃ mānād viśodhitam ॥190॥
There is a special Daśā that starts from Śrī Lagna, called the “Śrī
Lagna Kendrādi Rāśi Daśā” or “Sudaśā”. This is mainly used for
timing the rise and fall of fortune. This Daśā progresses from the Śrī
Lagna, and its Kendras, like the Kāraka Kendrādi Rāśidaśā.
The progression is zodiacal (Krama) if Śrī Lagna is in an Oja and
anti-zodiacal (Vyutkrama), if Yugmarāśi.
The Śani and Ketu exception applies. The concept of Kendrādi
Daśā is explained in sūtras 2.4.11-12.
From the commencing Rāśi, the Daśā progresses in the order of 1st,
4th, 7th, 10th; 2nd, 5th, 8th, 11th; 3rd, 6th, 9th, and 12th. The periods of the
Rāśis are like Cara/Padakrama Daśā (counting from a Rāśi to its lord is
Krama for Ojapada Rāśi, and Vyutkrama for Yugmapada Rāśi). The
Ojapada Rāśis are Meṣa/Vṛṣabha/Mithuna and Tulā/Vṛścika/Dhanu. The
Yugmapada Rāśis are Karka/Siṅha/Kanyā and Makara/Kumbha/Mīna.
The Daśā mentioned by both Maharṣi Jaiminī and Maharṣi
Parāśara does not specify that the Daśā progresses through the Kendras,
Panaphara and Apoklimas in succession. Since it is not explicitly specified,
the Daśā should commence from the Rāśi containing Śrī Lagna and move
in regular order (the next Rāśi), in a Krama or Vyutkrama direction
depending on the Śrī Lagna being in an Oja or Yugma Rāśi.
The Sudaśā or the Śrīlagna “Kendrādi” Rāśi Daśā is from Pt Sanjay
Rath’s SJC tradition, and I have not found any reference to this in the
Śāstras. Maharṣi Parāśara calls it Lagnādi Rāśi Daśā (there is no Kendra
in it).
Another significant point to note here is that the Sphuṭa of the Śrī
Lagna must be found as per Maharṣi Parāśara, as he recommends that the
balance of the Daśā Varṣa is found based on the Sphuṭa of the Śrī Lagna.
According to him, multiply the Śrīlagna sphuṭa by the Daśā Varṣa
and divide by 30 to arrive at the expired Daśā Varṣa. When the expired
Daśā Varṣa is subtracted from the full Daśā Varṣa, one arrives at the
balance of Daśā at birth. This is incredibly unique to Śrī Lagnādi Rāśi Daśā
only because, in other Rāśi Daśā, the balance of Daśā at birth is not found.

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Maharṣi Jaimini states in sūtra 2.4.28, “tasminnucce nīce vā

śrimantaḥ”, which means that if the Śrī Lagneśa is Ucca/Nīca, the native
is a Śrīmanta, i.e., wealthy, and prosperous.
There are three different interpretations of this Sūtra: (1) The
Śrīlagna Lord is Ucca/Nīca. (2) There is a Ucca/Nīca Graha in the Śrīlagna.
(3) The Śrīlagna Rāśi is Candra Tārāpati’s Ucca/Nīca Rāśi.
What is stated for the Śrīlagna Lord also applies to the Sudaśā Rāśi
lord. The Sudaśā Rāśi shows the progressed Śrī Lagna, i.e., the residence
of Śrī (Devi Lakṣmī) at different times of one’s life.
The sūtras 2.4.28-30 also apply to the lord of the Daśā Rāśi in the
Śrī Lagnādi Rāśidaśā; as well as to the Grahas in or aspecting the Lagna
or the Daśā Rāśi. Saumyas add to one’s status, while Krūras reduce it.
Maharṣi Jaimini states in sūtra 2.4.29, “svamitrabhe kiñcit”. This
means if the Śrī Lagneśa (or Sudaśā Daśāpati) is in its Sva/Mitra Rāśi, the
native’s wealth and fortune are correspondingly reduced.
Śrī Lagneśa in Sva Rāśi = upper class; In Mitra Rāśi = middle class;
In Ucca/Nīca Rāśi = very high class; In Mitra Rāśi = lower class.
Maharṣi Jaimini states in sūtra 2.4.30 “durgato aparathā”. This
means that if the Śrī Lagneśa (or Sudaśā Daśāpati) is in a Śatru Rāśi, the
native is poor.
The progress of this Daśā indicates the changes in one’s fortune.
The base status indicated by the Śrī Lagneśa undergoes modification
during one’s life. A radical change in status is likely when Sudaśā Daśāpati
aspects its Uccarāśi or the Lagna. According to Pt. Rath, marriage can also
be timed using this Daśā, which might occur in a Rāśi that aspects the
Janmalagna or contains the Janma Lagneśa.
Maharṣi Jaimini states in sūtra 2.4.31 “sva vaiṣamye yathāsvaṃ
krama vyutkramau”. This means, if the Śrīlagna is in an Ojarāśi, the Śrī
Lagnādi Rāśidaśā progression is zodiacal.
Regarding the Antardaśā, it commences from the Daśāpati or the
7th, whichever is stronger. If the Daśāpati is in an Ojarāśi, the Antardaśā
progresses in a Krama direction; else, it progresses in Vyutkrama.
Maharṣi Jaimini states in sūtra 2.4.32, “sāmye viparītam”. This
means if the Śrī Lagna is in a Yugmarāśi, the Śrī Lagnādi Rāśidaśā
progression is Vyutkrama.
Maharṣi Jaimini states in sūtra 2.4.33, “śanau cetyeke”. If Śani is
in Śrī Lagna, the Daśā the Daśā progression is zodiacal, even though the
Rāśi might be Yugma.
Similarly, if Śani occupies the Daśā Rāśi, the Antardaśā progresses
zodiacally, even though the Daśāpati may be in a Yugmarāśi. Notice that
the placement of Śani is indicated in the Daśārāśi and not with the
Daśāpati. On the other hand, when Ketu occupies the Śrī Lagna, the Daśā

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progression is reversed. This means, if Śrī Lagna is in Ojarāśi, the

progression is Vyutkrama, and if Yugma, Krama. Likewise, Ketu in the
Daśā Rāśi reverses the direction of the Antardaśā.
Maharṣi Jaimini states in sūtra 2.4.34 “antarbhuktyaṃśayoretat”,
This means that the Antardaśā commences from the Daśāpati or the 7th
(from the Daśāpati), whichever is stronger.
Similarly, the Pratyantardaśā should commence from the stronger
of the 1st or 7th from the Bhuktipati.
Maharṣi Jaimini states in sūtra 2.4.35 “śubhā daśā śubhayute
dhāmni ucce vā”. If the Daśārāśi is a Śubharāśi or has Śubhayuti or a
Uccagraha yuti, good fortune should be predicted.
In sūtra 2.4.36, the Maharṣi states “anyathā anyathā”, which
means that the fortune is lost if otherwise.
Sudaśā shows the progression of Śrīlagna in life. Śrīlagna shows
the residence of Devī Lakṣmī in the Janmakuṇḍalī, whereas the Sudaśā
Rāśi shows the residence of Devī Lakṣmī at a given time. In comparison,
the Nārāyaṇa Dasa Rāśi shows the residence of Bhagavān Nārāyaṇa at a
given time.
Devī Lakṣmī is the goddess of prosperity. Eight forms of Devī
Lakṣmī (Aṣṭa Lakṣmī) grant eight different boons.
The Adi Lakṣmī (Primeval Lakṣmī) is portrayed to be the earliest
form of Lakṣmī. She is the manifestation who supports a seeker to reach
their source or Atman. She is believed to offer dhyana, a state of absolute
silence, bliss, and peace. This aspect of the goddess is responsible for
furthering the quest for spiritual wealth. She is depicted as four-armed,
carrying a lotus and a red flag, and the other two arms expressing the
Abhaya mudra (fearlessness pose) and the varada mudra (blessing pose).
The Dhana Lakṣmī (Wealth Lakṣmī) is Lakṣmī in her form as the
goddess of material wealth. She is depicted with six hands, in red
garments, carries the Sudarshana Cakra, śaṅkha, kalasha (a water pitcher
with mango leaves and a coconut on it) or the Amṛta Kalasha (a pitcher
containing Amrita – the elixir of life), a bow and arrow, a lotus, and an arm
performing the Abhaya mudra, with gold coins falling from it.
The Dhānya Lakṣmī (Grain Lakṣmī) is the form of Lakṣmī that
represents the wealth of agriculture. She is also the aspect of Lakṣmī, who
provides resources to adherents for their sustenance and well-being. She is
depicted as eight-armed, dressed in green garments, carrying two lotuses,
a gadā (mace), a paddy crop, sugarcane, and bananas. Her hands express
the Abhaya mudra and the Varada mudra.
The Gaja Lakṣmī (Elephant Lakṣmī) is the giver of animal wealth
(such as cattle) or the being who offers royal splendour, according to the
Nārāyaṇa Pañcarātra. She restored the potent lost by Indra (King of the
devas) during the Samudra Manthana. She is depicted as four-armed,

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donning red garments, carrying two lotuses, two arms expressing the
Abhaya mudra and the varada mudra, surrounded by two elephants
bathing her with water pots.
The Santana Lakṣmī (Eternal Lakṣmī) is the goddess’s
manifestation who bestows offspring. She is depicted as six-armed,
carrying two kalashas (water pitcher with mango leaves and a coconut on
it), a sword, a shield, a child on her lap, a hand in Abhaya mudra, and the
other holding a child. The child holds a lotus.
The Dhairya Lakṣmī (Courage Lakṣmī), or Veera Lakṣmī
(Valorous Lakṣmī), is a form of Lakṣmī inspired by Durga. She is the form
of the goddess who bestows valour during battles and courage plus
strength for overcoming difficulties in life. She is depicted as eight-armed,
seated on a lion, in red garments, carrying a cakra, śaṅkha, bow, arrow,
trisula (or a sword), a bundle of palm leaf scriptures, and other two hands
in the Abhaya mudra and the Varada mudra.
The Vijaya Lakṣmī or Jaya Lakṣmī (Victorious Lakṣmī) is also a
manifestation drawn from Devī Durga. She is the form of the goddess who
bestows victory, not only in battles but also in conquering hurdles to
achieve success. She is dressed as eight-armed, wearing blue garments,
carrying the cakra, śaṅkha, sword, shield, lotus, pasha, and two other
hands expressing the Abhaya mudra and the Varada mudra.
The Vidya Lakṣmī (Knowledge Lakṣmī) is the goddess and the
bestower of knowledge of arts and the sciences. She is dressed in a white
saree and resembles Devī Saraswati. She holds a book of the Vedas, a
peacock feather as a pen, the varada mudra and the Abhaya mudra.
In some Aṣṭa Lakṣmī lists, other forms of Lakṣmī are included:
Aishvarya Lakṣmī (Auspicious Lakṣmī): The goddess who bestows
auspices, and the only form of Lakṣmī who mounts a horse. She generally
replaces Vidya Lakṣmī from the Aṣṭa Lakṣmī list. Saubhāgya Lakṣmī
(Fortune Lakṣmī): The manifestation who furnishes good fortune. Rajya
Lakṣmī (Royal Lakṣmī): The form of Lakṣmī who bestows majesty, revered
by monarchs. Vara Lakṣmī (Boon Lakṣmī): The form of the goddess who
bestows boons. This form of Lakṣmī is celebrated on Varalakṣmī Vrata.
As Rajya Lakṣmī, she gives power. As Dhana Lakṣmī, she gives
money. As Arogya Lakṣmī, she gives health. As Vidya Lakṣmī, she gives
learning. And so on. She is the giver of all prosperity.
When Lakṣmī meets Ghaṭi Lagna or the 7th from it, she gives
power and authority. When Lakṣmī meets Hora Lagna or the 7th from it,
she gives wealth and financial prosperity. When Lakṣmī meets a house,
she gives prosperity related to that house. When Lakṣmī meets Guru, she
blesses as Santana Lakṣmī and gives happiness from the children. When
Lakṣmī meets Ketu, she blesses as Mokṣa Lakṣmī (Adi Lakṣmī) and gives
spiritual prosperity. When Lakṣmī meets the Lagna or its lord, results of

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ever-lasting effect are obtained. Daśābhukti of Lagna/Lagneśa also gives

marriage.

In the Kuṇḍalī of Śrī Dhirubhai Ambani, the Śrīlagna is in Karka.

There is no Graha in Śrīlagna. The Śrīlagna lord, Candra is in the Lagna,
connecting the Lagna with Śrīlagna. This shows the blessings of Devī
Lakṣmī on him (Lagna).

Śrī Ambani started his Mīna Daśā in 1956 when he started his
textile business. He established the Reliance corporation in 1966 in
Kumbha Dasa. Mīna has the blessings of Guru, the Lagneśa, who is
aspecting the Rāśi from Kanyā. There is also dṛṣṭi of 9L Sūrya from Dhanu
and the 8th lord Candra. Candra is the Śrīlagna lord and indicates the
blessings of Devī Lakṣmī on him.
Kumbha Daśā is the phase of expansion as indicated by Rāhu (10-
headed monster = expansion in 10 directions). This has the blessings of
Dhairya Lakṣmī, who is the form of Devī Durgā. Rāhu is in Svarāśi, and
its co-lord Śani is in the 2nd house of wealth, indicating tremendous wealth.

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16.6.3
TĀRĀ LAGNA

T
he erudite scholar of Jaimini, Pt Iranganti Rangacharya, has a
different interpretation of the Sūtras of Maharṣi Jaimini. He calls
the special Lagna Tārā Lagna, whose determination is somewhat
different.
Tārā Lagna = mod (Lagna Rāśi + rndupint (Nakṣatra/13.333 * 12)
- 1, 12). Where rndupint is the function that rounds up the value to the
nearest integer. In our example above, the Lagna Rāśi is Dhanu 9, and
Nakṣatra is 13.092. Therefore, Tārālagna = mod (Lagna Rāśi + rndupint
(Nakṣatra/13.333 * 12) - 1, 12) = mod (9 + rndupint (13.092/13.333 * 12) -
1, 12) = 8 = Vṛścika.
What it does is that it disregards the Lagnasphuṭa and rounds up
the value arrived at by mapping the Nakṣatra elapsed by Candra to the
Rāśicakra. Therefore, in 13.092/13.333 * 12 = 11.783 is rounded up to 12.
Like the Āruṛha Lagna, the degree of the Nakṣatra mapping to the Rāśi is
disregarded. Counting 12th Rāśi from the Lagnarāśi (Dhanu) gives us
Vṛścika. Therefore, Vṛścika is the Tārālagna.
Śrī Iranganti Rangacharya further adds an exception to the
reckoning of this Lagna. If Candra is in Ketu’s Nakṣatra, counting the Tārā
Lagna from the Janmalagna is reversed. According to him, the Tārā
Daśā commences from the Tārā Lagna and progresses based on
Prakṛti Cakra (vide Sūtra 1.2.25-26), Oja= zodiacal, and yugma = anti-
zodiacal.
In the Tārā Daśā, each Daśā is of 9 years (vide Sūtra 2.4.17.). The
progression of the Antardaśā is based on the Ātmakāraka and Śani. If any
of them are in an Ojapada Ojarāśi (Meṣa, Mithuna, Tulā, Dhanu), the
progression is forward. Ojapada Yugmarāśi (Vṛṣabha, Vṛścika) –
reverse. Yugmapada Ojarāśi (Siṅha, Kumbha) – reverse. Yugmapada
Yugmarāśi (Karka, Kanyā, Makara, Mīna) – forward.
The point of disregarding the degrees in this computation is also
clarified by Śrī Shanmukha Teli, an ardent researcher of Jaimini. In an
article titled “Tara Lagna – Its Role in Determining Wealth”, he clarified
the computation of Śrī Iranganti Rangacharya.
He states, “One available Vṛddhakārikā śloka (Jaimini
Padyamritam by Śrī Durga Prasad Dvivedī) deals with calculation and
results of this special lagna.
janmatāraṁ dvādaśadhā vibhakte yatra candramā
lagnāttāvatatho rāśau nyasedādau daśādhipaṁ ।
sa yadyuccethavā nīce tadāsyādrājasevakau
svamitrarkṣe sukhī śatṛrāśau niḥsvaḥ same samaḥ ।

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The Nakṣatra occupied by Candra shall be divided into 12 parts,

and the number of the part occupied by Candra shall be noted. The “Rāśi”
arrived by counting the number of Rāśi from the Janmalagna is denoted
as Tara Lagna (TL).
The Janma Tārāpati, as per the Viñśottarī Daśā, shall be deemed
to be placed in TL. If the Tārāpati is Ucca/Nīca in TL, the native is in a
King’s employment (government servant, wealthy). If the Tārāpati is in
Sva, Śatru, or Sama Rāśi, the native is happy, poor, and common man,
respectively.
He insists that the longitude of lagna need not be considered in the
calculation of this Lagna, though it seems mathematically incorrect. The
same is the case with most of the special Lagnas of the Jaimini System.
The same view is endorsed by commentaries Jataka Sara
Sangraha of Raghava Bhatta and Jyotiṣa Phala Ratnamālā of Kṛṣṇamiśra.
Exception: If the birth star lord is Ketu, count shall be anti-
zodiacal order.
He states the following references to support his case. I have
reproduced them here, assuming that he wouldn’t mind for the sake of
spread of knowledge.
वृद्ध काटरका - वांचिाथीयम्
चतरिक्षिपियस्िुंगरानशमुपागिाः । िीचरानशगिावानप प्रददशंनि शु ं िृणां । लग्नान्नेयाः
पञ्च पञ्च घटिकास्िारकागिा । िक्षिपिौ लग्नं कल्पयेद्वयुत्क्रमाि् ।
जािक सार संग्रहः - राघव ट्टः
अथ सवगसाधारण्येण ऐस्वयग योगा नलख्यिे । जतमिक्षि घटिक निनश्चत्य लग्नमारभ्य क्रमेण
एकै क राशेः पञ्च पञ्च घटिका क्रमेण गिघटिका त्यागे शेष्ह घटिकाया यो रानश रागच्छनि िनस्मि्
जतमिक्षिपनिः विगिे । एवं नद्विीय राशौ नद्विीय िक्षिपनिः विगिरीत्या िवसुरानशष्ठु िवानप
िक्षिपनिः संचरनति । के िौिगक्षिपनित्वे मग्नमारभ्य व्युत्क्रमेण रनशगणिं किगव्यनमनि नवशेिः ।
िथाच प्रथमिक्षिपिेस्सरानशरुच्छोवा िीचोवा यदद वनि िदा ऐश्वयं योगः
ज्योनिि फलरत्नमाला
नव ज्य िक्षि मथो नवलग्नादारभ्य िीत्वा रनवणैव धीमाि् प्राप्ते ख्ङ्डे िु दशानधिाथमाद्यं
समारोप्य वदेत्फलानि । ििोच्चगेप्युच्चयुिे शु ेि युिोथवा स्यात्प्तर ुयोगदािा िीछेि वा िीचखगेि
दृष्टे दाटरद्र्ययोगं प्रवदतमुिींराः । आरभ्य ित्तदिुक्रमेण दशामधीशात्पटरकल्पनयत्वा । शु ाशु ं
सम्यगवेक्षणीयं नद्वपापयोगे मृनिरे व वाच्या ।
In the Kuṇḍalī of Śrī Dhirubhai Ambani, Candra is in Dhanu 21:7.
Candra = (9-1) * 30 + 21 + 7/60 = 261.12. Nakṣatra = mod (261.12, 13.333)
= 7.793. His Lagna is Dhanu = 9.
Tārālagna = mod (Lagna Rāśi + rndupint (Nakṣatra/13.333 * 12) -
1, 12) = mod (9 + rndupint (7.793/13.333 * 12) - 1, 12) = 4 = Karka Rāśi. In
this case, this happens to be the same as before. Therefore, Tārālagna is in
Karka. Janma Tārāpati is mod (261.12/13.333, 9) = 1.58 = 2. In Viñśottarī

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order, it is Ketu, Śukra, Sūrya, Candra, Maṅgala, Rāhu, Guru, Śani,

Budha. So, the birth occurred in Śukra’s Tārā.
According to this principle, the Janma Tārāpati in Ucca/Nīca
Avasthā in the Tārā Lagna makes one exceedingly wealthy. Placing Śukra
into Karka, it is not the case as Candra is Sama to Śukra.
In the Kuṇḍalī of Śrī Bill Gates, Candra is in Mīna 15:1 and Lagna
is Karka. Candra = (12 - 1) * 30 + 15 + 1/60 = 345.017. Nakṣatra = mod
(345.017, 13.333) = 11.691. Tārālagna = mod (Lagna Rāśi + rndupint
(Nakṣatra/13.333 * 12) - 1, 12) = mod (4 + rndupint (11.691/13.333 * 12) -
1, 12) = 2 = Vṛṣabha.
Janma Tārāpati is mod (345.017/13.333, 9) = 7.87 = 8 = Śani. Let
us place Śani in Vṛṣabha (Tārālagna). Śani is in Mitrarāśi. If we move
Candra somewhat backward i.e., Mīna 14:26, Candra = (12-1) * 30 + 14 +
26/60 = 344.433. Tārālagna = mod (4 + rndupint (344.433/13.333 * 12) - 1,
12) = 1 = Meṣa. The Janma Tārāpati attains Nīca in Meṣa (Tārālagna),
thus meeting the condition.
Returning to the case of Śrī Dhirubhai Ambani, is his Tārālagna
be in Kanyā? If so, what should be his Candrasphuṭa? To arrive at Kanyā,
we must add 10 to the Janmalagna. 10 is equivalent to 10/12 * 13.333 =
11.11. We must also find (10 - 1) / 12 * 13.333 = 9.999. Therefore, Candra
should be between 9.999 to 11.111 in its Nakṣatra.
His Nakṣatra is 7.793, so we must add 9.999 - 7.793 = 2.206°. His
Candra is 261.12, and adding 2.206 to it, we get 261.12 + 2.206 = 263.326
= Dhanu 23:19:34. This is worth pondering! Does this Candrasphuṭa need
correcting? Candra takes about 2 hours per degree; so it may need an
addition of over 4hrs. This does not appear correct. Perhaps this is a special
case as he was born into a common family!
Candra takes approx. 27.3 days to cover the zodiac. The duration
of one Nakṣatra is 24.3 hrs, and therefore, the motion of Tārālagna through
one Rāśi is 2 hrs. We can consider the average speed of Tārālagna to be 2
hrs/Rāśi. If an adjustment to the Tārālagna is needed, we can move it per
Rāśi at the rate of 1 Rāśi in 2 hours. The specific duration can be lesser
depending on the adjustment.

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16.7
RAJYA LAGNAS

O
ne day, Jayanta and Ācārya Saurajit were conversing on some less
used Lagnas, called the Divya and Tripāvana Lagnas. These were
explained by Mahāmahopādhaya Śrī Iranganti Rangacharya, the
esteemed Jaimini Scholar from Southern India. Jayanta expressed his
desire to learn more about these Lagnas and their role in the Rājayoga
strength of a Kuṇḍalī.
Learning his student's desire, the Ācārya agreed to delineate these
Lagnas as stated by the esteemed scholar. The Divya Lagna involves the
Lagneśa and one of the Yoga givers (Janmeśa, Kevala or Yogadā), and
counting the result in a Padakrama order as delineated by the scholar, Śrī
Rangacharya. The Padakrama order depends on the Cara, Sthira, and
Ubhaya characteristics of the Rāśi and its Oja/Yugma characteristics.
The Tripāvana Lagna, on the other hand, involves the Lagneśa and
Candra. Following is the dialogue between Jayanta and Ācārya Saurajit!

DIVYA LAGNA
Jayanta: Guruji, kindly tell me about Divya Lagna
Ācārya: The Divya Lagna is mentioned by Mahāmahopādhaya Śrī
Iranganti Rangacharya in “A Manual of Jaimini Astrology”. This is a
special Lagna computed in the Kuṇḍalī of politicians and influential people
to judge the strength of Rājayoga.
Jayanta: How is it calculated?
Ācārya: To calculate this, you will need Yogadā, Kevala or
Janmeśa. It depends on what is available in the Kuṇḍalī. If Yogadā is
available, then consider that; else, consider the Kevala or take the
Janmeśa.
Jayanta: Kindly explain the three parameters, Guruji!
Ācārya: The Candra Rāśyeśa is called Janmeśa. He is so named
because he is the Janmarāśi lord. When the Janmeśa has Rāśidṛṣṭi on the
Lagna or the Janmarāśi, his status is elevated to Kevala. Kevala means
“the only one”. He is a powerful Yogakāraka in a Kuṇḍalī.
Yogadā is a Yoga-giver. It is the Graha that has Rāśidṛṣṭi on the
Rāśi Lagna (in Rāśikuṇḍalī) and Navāñśa Lagna (in Navāñśa Kuṇḍalī).
Similarly, a Graha having Rāśidṛṣṭi on the Rāśi Lagna (in Rāśikuṇḍalī)
and Dreṣkāṇa Lagna (in Dreṣkāṇa Kuṇḍalī) is another Yogadā.

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The Navāñśa Kuṇḍalī should be as per Śrī Somanātha’s definition

(UKM/Kramavyutkrama). The Dreṣkāṇa Kuṇḍalī is also as per
Somanātha’s definition (Somanātha Dreṣkāṇa). This is already explained
before.
A Graha having Yutidṛṣṭi on the Rāśi Lagna, Navāñśa Lagna, and
Dreṣkāṇa Lagna is the most powerful Yogadā.
For the computation of the Divya Lagna, find the most powerful
Yogadā. If Yogadā is absent, consider the Kevala. If Kevala is absent,
consider the Janmeśa.
Jayanta: How do we compute the Divya Lagna from Yogadā etc.?
Ācārya: Add Lagneśa’s sphuṭa (in Rāśi) with Yogadā/Kevala/
Janmeśa and round it up to the nearest integer.
If the sum is more than 12 Rāśis, subtract 12. Count this number
from the Lagna in Padakrama Order.
Jayanta: What is Padakrama Order.
Ācārya: To learn that, let us review what the esteemed scholar says
about the different Chakras and Orders.
He uses five symbolic terms viz., Udayacakra, Prakṛticakra,
Vikṛticakra, Grahacakra and Padakrama. These are used for reckoning
Bhāvas, Rāśi Daśā, Daśā years etc.
Udayacakra: In this Cakra, the count of the Rāśis is always
forward, regardless of the Rāśi being Oja or Yugma. Ojarāśis are the
alternate Rāśis from Meṣa. The Yugmarāśi are the alternate Rāśis from
Vṛṣabha.
Prakṛticakra: In this, the count is forward for Ojarāśi and reverse
for Yugmarāśi.
Vikṛticakra: This is the opposite of Prakṛticakra. In this, the
counting is reversed for Ojarāśi and forward for Yugmarāśi.
Grahacakra: The reckoning of Bhāvas/Kārakas from the Rāśipati
according to the Udayacakra in the order of Graha placement is called the
Grahacakra.
For example, the Lagneśa is Maṅgala. So Maṅgala corresponds to
Tanubhāva. The Graha next to him in Rāśikuṇḍalī corresponds to
Dhanabhāva; the Graha next to him corresponds to Sahajabhāva; the
Graha next to him corresponds to Mātṛbhāva; the Graha next to him
corresponds to Putrābhāva; the Graha next to him corresponds to
Jñātibhāva; the Graha next to him corresponds to Dārābhāva; the Graha
next to him corresponds to Randhrabhāva; the Graha next to him
corresponds to Bhāgyabhāva. Since all the 9 Grahas are assigned from
Tanu to Bhāgya, after Bhāgya, the Tanubhāva Graha corresponds to
Karmabhāva; the Dhanabhāva Graha corresponds to Lābhabhāva, and the
Jñātibhāva Graha corresponds to Vyāyabhāva.

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Ācārya:
Now let us review the Padakrama movement. They are of two
kinds, Prakṛticakra Padakrama and Vikṛticakra Padakrama.
The Padakrama means the counting of Rāśis based on Cara, Sthira
and Ubhaya Rāśi.
Prakṛticakra Padakrama:
Cara Rāśi: The counting is regular, i.e., to the next Rāśi. The
counting is forward for Oja and reversed for Yugma.
Sthira Rāśi: The counting is to the 6th Rāśi from the previous. So,
the movement of Rāśi is 1, 6, 11, 4, 9, 2, 7, 12, 5, 10, 3, 8. The counting is
forward for Oja and reversed for Yugma.
Ubhaya Rāśi: The counting is to the 5th Rāśi from the previous. So,
the movement of Rāśi is 1, 5, 9, 2, 6, 10, 3, 7, 11, 4, 8, 12. The counting is
forward for Oja and reversed for Yugma.
The Vikṛticakra Padakrama is not stated. But as the name
suggests, we should count forward for Yugmarāśi and reverse for Ojarāśi.
But always remember this for the Padakrama movement. Cara –
every 2nd; Sthira – every 6th; Ubhaya – every 5th. You may notice that in
the Ubhaya Padakrama, after 1, 5, 9, the next count would again be 1, But
instead, it moves to the next Rāśi, which is 2, and after that, its Trikoṇa,
i.e., 2, 6 and 10.
Jayanta: How do we apply the Padakrama motion to Divyalagna?
Ācārya: First we add the Lagneśa with Yogadā/Kevala/Janmeśa.
Reduce the result to 12 or below. Then count that many Rāśis from Lagna
in the Padakrama order. First check if the Rāśi is Cara, Sthira or Ubhaya.
After that, check if it is Oja or Yugma. Accordingly, count 2, 6, and 5 in a
forward or reverse direction.
The following table gives the Padakrama order for the 12 Rāśis,
Meṣa to Mīna. The number in the cells designates the 12 Rāśis from Meṣa
to Mīna, where 1 is Meṣa, 2 is Vṛṣabha etc.
Table 52

1 2 3 4 5 6 7 8 9 10 11 12
Meṣa 1 2 3 4 5 6 7 8 9 10 11 12
Vṛṣabha 2 9 4 11 6 1 8 3 10 5 12 7
Mithuna 3 7 11 4 8 12 5 9 1 6 10 2
Karka 4 3 2 1 12 11 10 9 8 7 6 5
Siṅha 5 10 3 8 1 6 11 4 9 2 7 12
Kanyā 6 2 10 5 1 9 4 12 8 3 11 7
Tulā 7 8 9 10 11 12 1 2 3 4 5 6
Vṛścika 8 3 10 5 12 7 2 9 4 11 6 1
Dhanu 9 1 5 10 2 6 11 3 7 12 4 8
Makara 10 9 8 7 6 5 4 3 2 1 12 11

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1 2 3 4 5 6 7 8 9 10 11 12
Kumbha 11 4 9 2 7 12 5 10 3 8 1 6
Mīna 12 8 4 11 7 3 10 6 2 9 5 1

Jayanta: Guruji! This is complex. Kindly explain using an example.

Ācārya: Let us find the Divya Lagna in the Kuṇḍalī of Śmt Indira
Gandhi.
The Lagna is Karka 27:23 (3.912r) and Lagneśa is Candra, Makara
5:36 (9.187r). To keep it simple, let us only consider the Janmeśa, which is
Śani, Karka 21:48 (3.726r). Their sum of the Lagneśa and Janmeśa is 9.187
+ 3.726 = 12.913, which is rounded up to 13. Since it is more than 12, we
must subtract 12 from it, arriving at 1. Now, we must count 1 Rāśi from
the Lagna. Since the Lagna is Karka, 1 Rāśi from Karka is Karka itself.
Therefore, the Divyalagna is Karka.
Let us also find the Divya Lagna in the Kuṇḍalī of Śrī Bill
Clinton.

The Lagna is Kanyā 12:24 (5.413r), Lagneśa is Budha, Karka 14:31

(3.484r) and Janmeśa is Maṅgala, Kanyā 13:15 (5.442r). Their sum of
Lagneśa and Janmeśa is 3.484 + 5.442 = 8.926. This is rounded up to 9. We
must count 9 Rāśis from the Lagna (Kanyā). As per the table, the 9th Rāśi
from Kanyā is 8, which is Vṛścika. Therefore, the Divyalagna is in Vṛścika.
Notice that Kanyā is a Yugma Ubhaya Rāśi; therefore, the counting is
every 5th Rāśi in reverse.
In this manner, the Divyalagna is found by counting Rāśis in a
Padakrama order from the Lagna. The Rāśi to be counted is known by
adding the Lagnasphuṭa with the Janmeśa/Kevala/Yogadā.

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Rājayoga is attained if Divya Lagna is occupied or aspected by an

Ucca or Saumya Graha. If Divya Lagna relates to Krūras or Nīca Grahas,
it spoils the Rājayoga and gives trouble.

TRIPĀVANA LAGNA
Jayanta: Guruji! Kindly clarify the Tripāvana Lagna and what it
signifies.
Ācārya: The Tripāvana Lagna is given by Mahāmahopādhaya Śrī
Iranganti Rangacharya in “A Manual of Jaimini Astrology”. Even this
Lagna is associated with Rājayoga.
The method of finding the Tripāvana Lagna is as follows:
Add Lagneśa and Candra. If the result exceeds 12, remove 12. Now
add the Lagneśa to get Tripāvana Lagna.
He gives an example thus. The Lagneśa is 2r 26d. Candra is 9r 3d.
Their sum is 11r 29d. To the sum, add the Lagneśa again, 11r 29d + 2r 26d
= l4r 25d. We must subtract 12 from it, which gives us 2r 25d = 3rd Rāśi.
The 3rd Rāśi of the zodiac, i.e., Mithuna, is the Tripāvana Lagna.
I think we should simplify the computation like this
Tripāvana Lagna = mod (Lagneśa * 2 + Candra, 12).
Let’s apply this to the example. Lagneśa is 2r 26d (2.867r). Candra
is 9r 3d (9.100r). Therefore, Tripāvana Lagna = mod (2.867 * 2 + 9.100, 12)
= 2.834 = 3rd Rāśi. The 3rd Rāśi of the Bhācakra is Mithuna, which is the
Tripāvana Lagna.
Let us again apply this to Śrī Bill Clinton’s Kuṇḍalī.

Lagneśa is Budha, Karka 14:31 (3.483r) and Candra is in Meṣa

27:12 (0.906r). Tripāvana Lagna = mod (Lagneśa * 2 + Candra, 12) = mod
(3.483 * 2 + 0.906, 12) = 7.872 = 8th Rāśi = Vṛścika.
For Śrī Bill Clinton, the Tripāvana Lagna is in Vṛścika.
Gemini, the third sign in the zodiac, becomes Tripāvana lagna.
When the Tripāvana lagna is occupied by the Saumyas or Ucca
Grahas, there is Rājayoga. Instead of Krūras occupying the Lagna, there
is Poverty. Rāhu in this Lagna indicates danger from water (drowning).

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Jayanta: Dhanyavād Guruji for explaining this in detail. Today, I

have learnt two important Lagnas for deciphering Rājayogas in a Kuṇḍalī,
the Divya Lagna and the Tripāvana Lagna.
Ācārya: Sarvam Kalyānamastu! Om Tat Sat!

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16.8
APPENDIX

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16.8.1
THE PRELIMINARIES
1. Rāśis means Zodiacal Signs. Grahas means Planets. Dṛṣṭi means aspect. Yuti
means conjunction, Pratiyuti means opposition, and Yutidṛṣṭi means
conjunction or aspect. Yutadṛṣṭa means being conjunct or dṛṣṭied by. Yuta
means being conjunct by. Dṛṣṭa means being dṛṣṭied by. Krūrayutidṛṣṭi means
malefic aspect or conjunction. Saumyayutidṛṣṭi means benefic aspect or
conjunction. Krūras are malefics, Sūrya, Maṅgala, Śani, Rāhu and Ketu. Saumyas
are benefics, Bṛhaspati and Śukra. Saumyayuta Budha is Saumya, Krūrayuta
Budha is Krūra. Śuklapakṣi (waxing) Candra is Saumya, Kṛṣṇapakṣi (waning)
Candra is Krūra. Budha with Saumya Candra is Saumya and Krūra Candra is
Krūra. Budha alone is Saumya. Saumyayuti means conjunction with a benefic,
and Krūrayuti means conjunction with a malefic. Saumyadṛṣṭi means aspect of
a benefic, and Krūradṛṣṭi means aspect of a malefic. Saumyayuta means being
conjunct with a benefic, and Krūrayuta means conjunct with a malefic.
Saumyadṛṣṭa means being aspected by a benefic, and Krūradṛṣṭa means being
aspected by a malefic. Saumyayutadṛṣṭa means being conjoined or aspected
by a benefic. Krūrayutadṛṣṭa means being conjoined or aspected by a malefic.
2. Dṛśyārdha means visible half. Adṛśyārdha means invisible half. Parivartana or
Rāśi Parivartana means an exchange of Signs. Añśa Parivartana means
exchange of Navāñśas (D9). Rāśyeśa (Rāśipati) means Rāśi dispositor and
Añśeśa, Navāñśeśa or Añśapati means Navāñśa dispositor. Bhāvaphala means
results arising from Bhāvas. Rāśiphala means results arising from Rāśis.
Chayagrahas are the shadowy planets, Rāhu and Ketu. Prakāśagraha means
the Luminaries, Sūrya and Candra. Dreṣkāṇa is the Decanate and the 3rd
division of a Rāśi. Navāñśa is the 9th division, and Dvādaśāñśa is the 12th
division.
3. Grahadṛṣṭi means planetary aspect, and Rāśidṛṣṭi means the aspect of the
zodiac signs. Kuṇḍalī is the Sanskrit term for Kuṇḍalī. Asterisms or
constellations are called Nakṣatras. Ucca is exalted; Uccatva is exaltation. Nīca
is debilitated; Nīcatva is debilitation. Uccāñśa is the highest exaltation point,
whereas Nīcāñśa is the deepest debilitation point. Mitra is friend, and Śatru is
enemy. Mitratā means friendship, and Śatrutā means hostility. Daivajña
means a seer or the knower of destiny (Daiva), another name of Jyotiṣī or
Jyotiṣaśastri. Ojarāśi means odd sign, and Yugmarāśi means even sign. Puruṣa
means male, and Strī means female. Puruṣajātaka means horoscope of a male,
and Strījātaka means horoscope of a female.
4. The Grahas are nine in number, and they are called the Navagrahas. They are
called planets in English. However, not all Grahas are planets; for instance,
Sūrya is not a planet but a star. Similarly, Rāhu and Ketu are not planets but
mathematical points of intersection between Candra’s orbit around Pṛthvī
and Pṛthvī’s orbit around Sūrya (the ecliptic). The Grahas are Sūrya ☉ (the

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Sun), Candra ☽ (the Moon), Maṅgala ♂ (Mars), Budha ☿ (Mercury), Bṛhaspati

♃ (Jupiter), Śukra ♀ (Venus), Śani ♄ (Śani), Rāhu ☊ (Northern node) and Ketu
☋ (Southern node). Among them, Sūrya to Śani is called Vāra (weekday)
Grahas because each of them governs a Vāra. The stated order is called the
Vāra order. The results of Rāhu are experienced in Śani’s Vāra and Ketu in
Maṅgala’s Vāra. This is according to the dictum Śanivat Rāhu, Kujavat Ketu.
5. The Vāra order is derived from the Horā order, which is the order of Graha’s
speed. The Horā order is Śani, Bṛhaspati, Maṅgala, Sūrya, Śukra, Budha and
Candra. Śani is the slowest, and Candra is the fastest. The concept of hour
used in the modern reckoning of time has an uncanny resemblance with Horā,
which is also hourly and of 2.5 Ghaṭi duration. The Horās have a powerful say
on matters concerning a specific time. The Horeśa is the Hour lord, and Vāreśa
is the Weekday lord.
6. Besides the Navagrahas, three other Grahas used in western astrology:
Prajāpati ♅, Varuṇa ♆ and Yama ♇. They are called Uranus, Neptune, and
Pluto. They are not used in Jyotiṣa because several of their parameters, such
as Rāśi ownership, exaltation, and Ṣaḍbala computation, are not delineated in
the Śāstras. Besides that, they are not included in Viñśottarī or other Daśā
systems. They may be used in Gocara analysis as some modern scholars have
done.
7. Uranus is Prajāpati and stands for creative impulses (like Prajāpati Brahmā).
Neptune is Varuṇa and signifies preservation (like Viṣṇu). Pluto is Yama and
signifies annihilation (like Maheśvara). They represent the Guṇas, Rajas, Sattva
and Tamas. Prajāpati stands for creativity, reactivity, initiative, selfishness, and
goal-orientedness. He creates shocks, surprises and volatility. Varuṇa creates
illusion and makes distinguishing between the real and the unreal difficult.
He creates a transcendental (dreamy/reflective/meditative) state through
which one moves from reality to surreality. He is Sattvaguṇi and is responsible
for sustenance, harmony, radiance, spirituality, cooperation and preservation.
Yama seems to represent the impulse to transform, change and transcend.
Yama is Tamoguṇi and is chaotic, like Ketu or meteors. He has the highest
eccentric orbit (eccentricity of 0.2444), and its characteristics are elusive. He
is responsible for mass destruction, pandemic, natural disasters, landslides,
forest fires, pest infestation and everything that disrupt social order.
8. There are four kinds of measures in a day, (1) Horā based, (2) Yama based, (3)
Muhūrta based, and (4) Ghaṭikā based. According to Pt Rath, Budha governs
the Horā system, Śani, Yama system, Bṛhaspati, Muhurta system, and Śukra,
Ghaṭikā system. In the Horā system, a day has 24 Horās, and each Horā is
divided into 24 Kṣaṇa-Horās (momentary Horās). In the Yama system, a day
has 8 Yamas and 16 Yamārdhas (or Kālas). The commencement of the
Yamārdhas is aligned with the Sūryodaya and Sūryāsta. In the Muhūrta
system, a day has 30 Muhūrtas. In the Ghaṭikā system, a day has 60 Ghaṭikās
and a Ghaṭikā has 60 Vighaṭikās. The Ghaṭikā-Vighaṭika pairs are also called
Nāḍīkā-Vināḍīkā and Daṇḍa-Pala.

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9. A day or Ahorātra is divided into 24 Horās (called Hours) that commence with
the Sūryodaya. The 1st Horā is always lorded by the Vāreśa (weekday lord),
followed by the next Graha in the ascending order of their speeds which is
Śani ♄ → Bṛhaspati ♃ → Maṅgala ♂ → Sūrya ☉ → Śukra ♀ → Budha ☿ → Candra
☽. The next day is always owned by the 4th Horā lord from the previous Vāra.
In the descending order, the Grahas’ mean orbital speed in arc-min/day are
☽ 790.582’, ☿ 245.540’, ♀ 96.128’, ☉ 59.136’, ♂ 31.442’, ♃ 4.983’, ♄ 2.007’, ♅
0.704’, ♆ 0.359’, ♇ 0.239’. The speed of Rāhu/Ketu is ☊/☋ -3.179’. The -ve sign
indicates that they move in a reverse direction compared to the rest.
10. A day or Ahorātra is also divided into 16 Kālas, 8 for the day and 8 for the
night. The Dina Kālas commence at Sūryodaya (Sunrise), and the Rātri Kālas
commence at Sūryāsta (Sunset). The Rātri Kalās commence from the 5th Graha
in the Kāla order from the Vāreśa. For instance, on a Ravivāra, the Rātri Kāla
commence with Śukra, Somavāra – Bṛhaspati and so on. The Grahas lord the
Kalās in order Sūrya ☉ → Maṅgala ♂ → Bṛhaspati ♃ → Budha ☿ → Śukra ♀ →
Śani ♄ → Candra ☽ → Rāhu ☊. This gives rise to Rāhukālam. Like Rāhukāla, the
remaining seven Grahas also have their Kalās. During the day, the Rāhukālam
for Ravivāra onwards is 8th, 2nd, 7th, 5th, 6th, 4th and 3rd Kālas. During the night,
the Rāhukālam is counted from the 5th Graha of Vāreśa.
11. The numeric correspondence of Grahas and numerals are 1-Sūrya, 2-Candra,
3-Bṛhaspati, 4-Rāhu, 5-Budha, 6-Śukra, 7-Ketu, 8-Śani, 9-Maṅgala. This is used
in Aṅka Śāstra or Numerology.
12. Each Graha governs a set of matters called the significations or the
Kārakatvas. A detailed understanding of the Kārakatvas is essential in Jyotiṣa.
When a Graha is powerful in Ṣaḍbala and is subject to Śubhayutidṛṣṭi or
Śubhakartari, the matters concerning the Graha are favourable, and it is not
so if the Graha is weak or afflicted. This must be judged along with the Bhāva
Kārakatvas.
13. Sūrya denotes Ātmā, self, father, influence, health, vitality, wealth, and
courage. Affliction to the Graha causes high fever, eye troubles, diarrhoea,
indigestion, head disease, epilepsy, heart diseases, and bile complaints.
14. Candra denotes mānas, mind, intellect, favour from Kings, mother, affluence,
fame, imagination, romance, clothes, left eye, milk, and umbrella. Affliction to
the Graha causes leukoderma, cold, catarrh, jaundice, phlegmatic afflictions,
diarrhoea, carbuncle, danger from horned and aquatic animals, indigestion,
mental afflictions, impurity of blood, anaemia, diseases through women, i.e.,
sexual diseases etc.
15. Maṅgala denotes parākrama, courage, diseases, brothers, lands, enemies,
paternal relations, army, heroic deeds, power contentions, strife, cuts,
wounds, and fire. Affliction to the Graha causes hydrocele, injuries from
weapons, fire accidents, danger from dogs and wild animals, troubles from
Lord Śiva Gaṇa and Bhairava, smallpox, ulcers, burns, acute fevers,
haemorrhage, lameness caused by fire and injuries etc.

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16. Budha denotes bodhana Śakti, learning, relatives, discrimination, maternal

uncle, friends, speech, intelligence, education, analytical ability, power of
judgement, mathematics, wisdom, commerce, wit, humour, art, writing,
mimicry, and acting. Affliction to the Graha causes mental ailments, nervous
disorders, skin ailments, leukoderma, leprosy, stomach or intestine ailments,
indigestion, piles, speech impediments, curses of the devotees of Lord Viṣṇu
and wisemen.
17. Bṛhaspati denotes happiness, children, intellect, knowledge, wealth, physical
growth, philosophical nature, good conduct, morals, respect, peace,
prosperity, health, corpulence, the performance of sacrifices and other
religious rites, devotion to Guru and Devatās, royal favour, the blessings of
Brāhmaṇas and preceptors, happiness through the blessing of Brāhmaṇas,
and serpents, Veda, legal affairs, religious instructions. Affliction to the Graha
causes appendicitis, spleen enlargement, hernia, fever due to intestinal
troubles, phlegmatic disorders, ear trouble, giddiness, troubles arising from
the curses of Brāhmaṇas, serpents and Devatās etc.
18. Śukra denotes passion, wife, vehicles, ornaments, love affair, pleasures,
conveyance, gems, sexual intercourse, marriage cows, dress, fine arts, pearls,
garlands of flowers, jewels, palanquin dancing, and music. Affliction to the
Graha causes venereal diseases, diabetes, urinary diseases, eye troubles,
Pāṁḍurogaḥ, anaemia etc.
19. Śani denotes grief, misery, sorrow, longevity, death, poverty, servants,
profession, dangers, imprisonment, agriculture, mental trouble, worry,
falsehood, difficulties, melancholy, sins, misfortunes, imprisonment, captivity,
reproach, blame, humiliation, fear. Affliction to the Graha causes paralysis,
injuries from woods or stones, liver enlargement, rheumatism, diseases of the
joints, danger from thieves and goblins, mental aberrations, asthma,
constipation diseases due to retention of waste etc.
20. Rāhu denotes greed, paternal grandfather, imprisonment, friendship with
lowly people, crawling insects, authority, theft, witchcraft, courage and
Mohammedans. Affliction to the Graha causes epilepsy, smallpox, death by
hanging, starvation, troubles through departed souls, goblin, indigestion,
leprosy, want of appetite, vomiting, tuberculosis, poison, hiccough, snakebite,
insanity, fear, punishment from the king etc.
21. Ketu denotes detachment, wisdom (jñāna), maternal grandfather, witchcraft,
gossip, absence of religious faith, cheating, sinful acts, imprisonment,
backbiting, and scandalmongering. Affliction to the Graha causes itches,
measles, smallpox, troubles through enemies possession by Preta or Piśāca,
troubles through lowly people, the diseases caused by past sins, troubles
from rats and cats, fire accidents, leprosy etc.
22. Aprakāśa Grahas are those who do not have the light on their own, and they
are derived from Meṣādi Sūryasphuṭa. Dhūma = Sūrya + 133°20’. Vyatipāta =

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360 - Dhūma. Pariveṣa = Vyatipāta + 180. Indracāpa = 360 - Pariveṣa. Upaketu

= Indracāpa + 16°40’. Sūrya = Upaketu + 30.
23. According to Ācāryas Mantreśvara and other Ācāryas, when the day and night
are divided into 30 parts, the Upagrahas rise in this manner. ☉ Dina Kāla 2,
26, 22, 18, 14, 10, 6. ☉ Rātri Kāla 14, 10, 6, 2, 26, 22, 18. ☽ Dina Pariveṣa 6, 2,
26, 22, 18, 14, 10. ☽ Rātri Pariveṣa 18, 14, 10, 6, 2, 26, 22. ♂ Dina Mṛtyu 10, 6,
2, 26, 22, 18, 14. ♂ Rātri Mṛtyu 22, 18, 14, 10, 6, 2, 26. ☿ Dina Ardhaprahara 14,
10, 6, 2, 26, 22, 18. ☿ Rātri Ardhaprahara 26, 22, 18, 14, 10, 6, 2. ♃ Dina
Yamaghaṅṭa 18, 14, 10, 6, 2, 26, 22. ♃ Rātri Yamaghaṅṭa 2, 26, 22, 18, 14, 10,
6. ♀ Dina Yamaśukra 22, 18, 14, 10, 6, 2, 26. ♀ Rātri Yamaśukra 6, 2, 26, 22, 18,
14, 10. ♄ Dina Māndi 26, 22, 18, 14, 10, 6, 2. ♄ Rātri Māndi 10, 6, 2, 26, 22, 18,
14. The figure denotes the rising part for Ravivāra to Śanivāra. Dina Upagraha
rising time = Sūryodaya + Dinamāna / 30 * rising part. Rātri Upagraha rising
time = Sūryāsta + Rātrimāna / 30 * rising part.
24. According to Maharṣi Parāśara when the day and night are divided into 8
parts, the Upagrahas rise in this manner. ☉ Dina Kāla 0, 6, 5, 4, 3, 2, 1. ☉ Rātri
Kāla 3, 2, 1, 0, 6, 5, 4. ☽ Dina Pariveṣa 1, 0, 6, 5, 4, 3, 2. ☽ Rātri Pariveṣa 4, 3, 2,
1, 0, 6, 5. ♂ Dina Mṛtyu 2, 1, 0, 6, 5, 4, 3. ♂ Rātri Mṛtyu 5, 4, 3, 2, 1, 0, 6. ☿ Dina
Ardhaprahara 3, 2, 1, 0, 6, 5, 4. ☿ Rātri Ardhaprahara 6, 5, 4, 3, 2, 1, 0. ♃ Dina
Yamaghaṅṭa 4, 3, 2, 1, 0, 6, 5. ♃ Rātri Yamaghaṅṭa 0, 6, 5, 4, 3, 2, 1. ♀ Dina
Yamaśukra 5, 4, 3, 2, 1, 0, 6. ♀ Rātri Yamaśukra 1, 0, 6, 5, 4, 3, 2. ♄ Dina Guḻika
6, 5, 4, 3, 2, 1, 0. ♄ Rātri Guḻika 2, 1, 0, 6, 5, 4, 3. The figure denotes the rising
part for Ravivāra to Śanivāra. Dina Upagraha rising time = Sūryodaya +
Dinamāna / 8 * rising part. Rātri Upagraha rising time = Sūryāsta + Rātrimāna
/ 8 * rising part.
25. The Rāśis are 12, which is Meṣa (Aries) ♈, Vṛṣabha (Taurus) ♉, Mithuna
(Gemini) ♊, Karka (Cancer) ♋, Siṅha (Leo) ♌, Kanyā (Virgo) ♍, Tulā (Libra) ♎,
Vṛścika (Scorpio) ♏, Dhanu (Sagittarius) ♐, Makara (Capricorn) ♑, Kumbha
(Aquarius) ♒ and Mīna (Pisces) ♓. They are classified into (1) Cara (Moveable),
Sthira (Fixed), Ubhaya (Dual), (2) Oja (Odd), Yugma (Even), (3) Agni (Fire),
Pṛthvī (Earth), Vāyu (Air) and Jala (Water), (4) East, South, West, and North in
the order.
26. The Rāśi ownerships are: Meṣa Maṅgala, Vṛṣabha Śukra, Mithuna Budha, Karka
Candra, Siṅha Sūrya, Kanyā Budha, Tulā Śukra, Vṛścika Maṅgala, Dhanu
Bṛhaspati, Makara Śani, Kumbha Śani, Mīna Bṛhaspati. Rāhu and Ketu are
given co-lordship over Kumbha and Vṛścika as Rāhu is like Śani and Ketu is
like Maṅgala.
27. Janmarāśi Phala: ♈ lustful, heroic, grateful, impulsive, fickle-minded,
inflexible, haughty, easily calmed, passionate, fluctuating wealth, courageous,
ambitious, daring, egoistic, enterprising, high status, self-respect; ♉
attractive, charitable, forgiving, phlegmatic, wealthy, popular, patient,
passionate, indolent, happy, fortunate, fickle-minded, intelligent, respectable,
commanding, influential, sound judgement; ♊ fond of gambling, gambling,

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adept in Śāstras expert in pleasing women, scientific outlook, a messenger,

clever, witty, eloquent, refined tastes, fond of music, creative, capable,
dexterous, persuasive, a thought reader; ♋ effeminate, short, wise, influential,
charming, sensitive, impulsive, kind, compassionate, meditative, scientific
outlook, prudent, frugal, conventional, friendly, fluctuating wealth; ♌ hate
opposite sex, short-tempered, arrogant, courageous, happy, steady,
belligerent, bold, fond of jungle and mountains, anxious, charitable,
generous, stubborn, egoistic, arrogant, aristocratic; ♍ pious, tender, wise,
modest, calm, sweet spoken, talkative, truthful, intelligent, insightful,
principled, honest, virtuous, charitable, affluent, passionate, pensive,
conventional; ♎ learned, tall, wealthy, honours Devatās, scholars and
preceptors, intelligent, principled, just, clean, fond of travelling, business-
minded, fond of arts, far-sighted, idealistic, clever, changeable, amicable, not
ambitious; ♏ sickly, respectable, bodily injuries, separated from parents and
preceptor, straightforward, open-minded, cruel, malicious intent, agitated,
unhappy, wealthy, impulsive, stubborn, secretive; ♐ poetic, artistic, wealthy,
upright, deep inventive intellect, charitable, articulate, eloquent, active, adept
in Śāstras, proficient in fine arts, patron of arts and literature, author, hate
relatives, fond of adulation, ceremonious, showy, pensive, not moved by
threats; ♑ lazy, wanderer, beautiful eyes, grasping intellect, perceptive,
active, strategic, fond of truth, pompous, showy, charity only for show, clever,
crafty, popular, learned, miserly, dishonest, lack kindness, selfish,
unpredictable, wretched, mean, pessimistic; ♒ covet others’ wealth and
women, pure, artistic, intuitive, esoteric, mystical, grateful, healer, energetic,
emotional, stubborn, lonely, petulant, diplomatic, lustful, sinful, fluctuations
in life; ♓ polite, virtuous, charitable, steady, good-reputation, proficient in fine
arts and music, adept in the Śāstras, religious, adventurous.
28. Brief Rāśiphala: Sūrya: ♈ fame ♉ hatred for women ♊ wealth ♋ cruelty,
sharpness ♌ wisdom, learning ♍ poetry ♎ a liquor seller; ♏ wealth ♐
respectability ♑ avarice ♒ poverty ♓ without friends. Maṅgala: In the Rāśi of
☉ poor; ☽ wealthy; ♂ gluttonous; ☿ grateful; ♃ famous; ♀ illicit affairs; ♄ (♑)
many sons, affluence, (♒) grief-stricken, wicked, liar. Budha: ☉ hated by
women ☽ hate relatives; ♂ observing vows; ☿ intelligence, wealth ♃ honour,
wealth ♀ beget sons ♄ gold from women; Bṛhaspati: ☉ army commander; ☽
wealth, wife, children; ♂ good friends; ☿ wide following, good clothes; ♃
governor of a province; ♀ wealth, happiness, gold; ♄ (♑) tactless, effeminate,
jealous, disgraceful, short-tempered, mean, poor, unhappy, (♒) learned,
philosophical, controversial, popular, compassionate, sympathetic, agreeable,
prudent, humanitarian, melancholic, meditative; Śukra: ☉ wealth through
women; ☽ wealth, freedom from grief; ♂ hate relatives; ☿ wealth, sin; ♃ wealth,
intelligence; ♀ wide fame; ♄ subdued by women; Śani: ☉ deformed limbs,
poverty, ☽ motherless; ♂ many friends; ☿ three-fold calamities; ♃ wealth, wife,
children; ♀ a king; ♄ governor of a province.

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29. Rāśiphala: Sūrya: ♈ famous, clever, traveller, little wealth, bearer of arms. ♉
seller of perfumes and clothes, hate females, clever in drumming and music.
♊ educated, astrologer, wealthy. ♋ short-tempered, poor, doing other’s
work, fatigued from travelling and labour. ♌ fondness for forests, mountains
and cattle, courageous, lack suaveness. ♍ skilful in writing, painting, poetry,
philosophy, mathematics, and effeminate body. ♎ toddy-seller, drunkard,
traveller, goldsmith, mean. ♏ cruel, adventurous, rash, seller of poisonous
substances, lose wealth by robbers, skilled in military weapons, a destroyer.
♐ respected, wealthy, short-tempered, a doctor, an artisan. ♑ mean,
ignorant, a seller of lowly articles, little wealth, covetous, enjoying at other’s
cost. ♒ mean, separated from children, poor. ♓ seller of water produces, fond
of women’s company.
30. Rāśiphala: Maṅgala: ♈♏ honoured by kings, commanders, travellers,
merchants, wealthy, scarred body, thief, enjoying pleasures. ♉♎ subservient
to women, an ungrateful friend, covet other’s wives, cheat, timid, unsocial.
♊♍ jealous, beget sons, friendless, grateful, clever in music and martial art,
miserly, undaunted, mendicant. ♋ wealthy, gain from ships or travelling,
intelligent, disabled, cruel. ♌ poor, enduring, travel to forests, few children
and wife. ♐♓ many enemies, a minister, renowned, courageous and few
children. ♑ much wealth, many children, a king or his equal. ♒ sorrowful,
poor, traveller, untruthful, short-tempered.
31. Rāśiphala: Budha: ♈♏ fond of gambling, borrowing, drinking, an atheist,
thief, poor, bad wife, cheating, untruthful. ♉♎ follow orders, children, wife,
wealth, charitable, respect elders. ♊ a liar, skilled in arts and sciences, polite,
fond of pleasures. ♍ charitable, learned, noble qualities, happy, patient,
pragmatic, resourceful, and fearless. ♋ wealth through water, hate his
relations. ♌ Hate women, no wealth, happiness and children, traveller, stupid,
fond of women, disgraced by his community. ♑♒ serve others, follow
orders, poor, not fond of arts, debtor. ♐ respected by the king, learned,
articulate, presence of mind. ♓ respected by servants, a mean artist.
32. Rāśiphala: Bṛhaspati: ♈♏ a commander, large family, children, wealth,
charitable, good servants, forgiving, handsome, good wife, famous. ♉♎
healthy, happy, friends, wealthy, beget children, charitable, popular. ♊♍
surrounded by paraphernalia or titles, children, friends, a minister, an
ambassador, happy. ♋ great wealth, gems, children, wife, enjoyment,
intelligence, happiness. ♌ a commander, results of Karka. ♐♓ a king, minister
or a commander, wealthy. ♑ mean, poor, unhappy. ♒ same results as Karka.
33. Rāśiphala: Śukra: ♈♏ covet other women, lose money through flattery, hate
his community. ♉♎ self-acquired wealth, respected by the king, chief of his
men, renowned, courageous. ♊ serve the king, wealthy, learned. ♍ mean
acts. ♑♒ popular, subservient to women, affairs with lowly women; ♋ two
wives, mendicant, timid, lustful and beget sorrow through it. ♌ gain from a
woman, good looking wife, and few children. ♐ many good qualities, wealthy.
♓ learned, wealthy, respected by the king, and very popular.

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34. Rāśiphala: Śani: ♈ ignorant, wanderer, cheat, friendless. ♏ imprisoned,

getting whipped, capricious, merciless. ♊♍ childless, poor, shameless,
unhappy, skilled in painting, protecting others, chief of man. ♉ affairs with
lowly women, moderate wealth, many wives. ♎ famous, leader of his
community/town/army/village, wealthy. ♋ poor, loose teeth, motherless,
childless, ignorant. ♌ bad, childless, unhappy, carrying loads. ♐♓ good death,
happy in the end, confident with the prince and the king, good children, wife
and wealth, chief of village/town/army. ♑♒ covet other’s women, wealth
and other’s houses, chief of town/village/army, short-sighted, dirty,
permanent wealth, general prosperity, enjoying.
35. Candra in Rāśi/Añśa dṛṣṭied by the Grahas: ♈ ♂ kingship, ☿ learning, ♃ virtues,
♀ mayorship, ♄ poverty, ☉ poverty; ♉ ♂ poverty, ☿ thievishness, ♃ kingship,
♀ learning, ♄ messenger, ☉ sickness; ♊ ♂ metallurgist, ☿ kingship, ♃
scholarship, ♀ fearlessness, ♄ weaver, ☉ penniless; ♋ ♂ warrior, ☿ poet, ♃
learned, ♀ respected teacher or a king, ♄ metallurgist, ☉ eye-disease; ♌ ♂
Jyotiṣī, ☿ wealthy, ♃ respected teacher or a king, ♀ king, ♄ barber, ☉ a great
king; ♍ ♂ pure and virtuous, ☿ a king, ♃ an army commander, ♀ skilful, ♄
landlord, ☉ a king; ♎ ♂ a king, ☿ a goldsmith, ♃ a merchant, ♀ a king, ♄ a
goldsmith, ☉ merchant; ♏ ♂ father of twins, ☿ fond of water, ♃ a king, ♀
defective limbs, ♄ wealthy, ☉ a king; ♐ ♂ protector of relatives, ☿ a king, ♃
leader of men, ♀ leader of men, ♄ showy, ☉ a cheat; ♑ ♂ a king, ☿ a scholar,
ornamented, ♃ friendly, ♀ sacrificer or teacher, ♄ a king, ☉ adopting a boy;
♒ ♓ ♂ humorous, ☿ learned, ♃ a king, ♀ learned, ♄ virtuous, ☉ intelligent.
Candra is beneficial when in yutidṛṣṭi from Grahas in the Rāśi/Añśa of the
Lagneśa. Similarly, yutidṛṣṭi from a Graha in a Rāśi owned by a friend of the
Lagneśa’s Dreṣkāṇeśa is beneficial. When Sūrya is dṛṣṭied by Candra and other
Grahas, the results are the same as for Candra being dṛṣṭied by others. Candra
in Vargottamāñśa, Svāñśa, or another Graha’s Añśa results in full-fledged,
middling or meagre effects. As stated above, Candra's results are excellent
when the Añśeśa is powerful.
36. Candra’s Añśaphala: In the Navāñśa of ♂ policeman or security personnel,
interested in killing, single combat, quarrels, wealthy; ♀ foolish, jealous of
others’ spouses; ☿ poetic, happy, dancer, actor, thief, learned, artist, artisan; ☽
short stature, wealthy, ascetic, greedy; ☉ short-tempered, owner of treasure,
a minister, a king, cruel, childless; ♃ expert in comedy, strong physique, a
minister, righteous; ♄ fewer children, wretched, distressed, poor, affairs with
a lowly woman.
37. Sūrya Bhāvaphala: 1H a hero, stubborn, defective eyes, ruthless, not calm,
fewer sons, unkind, warring, weak-sighted, speak less, live abroad, happy, ♈
cataract, wealthy, famous, strong, semi-blind, wealthy, learned, ♋ mean,
poor, blear-eyed12 intelligent, firm, ♌ night-bind, head of the community; ♍
devoted to his wife, ungrateful. ♎ no courage, poor, immoral, ♓ subservient

12 blear-eyed- with eyes blurred or reddened, as from exhaustion or lack of sleep.

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to women; 2H wealthy, royal punishment and penalty, robbery, facial disease;

3H learning, prowess, short-tempered, strong, surrounded by relatives at
death, famous; 4H depressed, discouraged, melancholic, afflicted, lack self-
earned wealth, dependent, distressed, wise, courageous; 5H no wealth and
children, speak fast, sharp memory, fewer sons, not wealthy; 6H powerful,
subdue enemies, a king’s minister, a leader, learned, famous.; 7H subservient
to women, not attached to wife, playful, agitated; 8H fewer children, poor
eyesight, fewer children, sickness, fame; 9H wealth, happiness, virtuous,
talented, wife and sons, discord with father, loss or separation from him; 10H
heroic, learning, royal service, brave, warring, widely famous; 11H wealth,
honour, very wealthy, obedient servants, dear to the ruler; 12H fall from a
position, poverty, disability, afflicted, live overseas.
38. Candra Bhāvaphala: 1H dumb, deaf, blind, a servant, lack good speech,
wisdom, wealth and strength; ♈♉♋ wealthy, happy, equal to a king; 2H
religious student, wealthy, courageous, wealthy, dear to women, easily
contented; 3H cruel slanderer, quarrelsome, cunning; 4H virtuous, fond of
sweet food, women’s company and romance, modest, happy; 5H beget
daughters, lazy, a wife, wisdom, strength, self-earned wealth; 6H poor
digestion, poor sexual urge, cruel, envious, lazy, many enemies, overpower
siblings; 7H an administrator, learned, a prominent government servant,
attached to wife, charitable; 8H afflicted by diseases, wealthy, enjoy luxuries,
wise, highly courageous; 9H endowed with friends and wealth, virtuous,
talkative, fond of company of women, Pakṣabala: significantly wealthy; 10H
virtuous, righteousness, intelligence, wealth, acquire wealth through
legitimate means, crafty, a clever wife; 11H fame, intelligence, wealth,
scholarly, possess cattle, favoured by the sovereign, modest; 12H mean,
defective limb, afflicted eyes, sufferings from women, fickle-minded.
Sva/Ucca/Śuklapakṣi: happiness and wealth.
39. Maṅgala Bhāvaphala: 1H bodily injuries and scars, brave, strong, mighty,
respected, fickle-minded, short-lived, wild, idle, bilious diseases; 2H eat
forbidden food, heavy expenditure, defective limb, harsh speech; 3H virtuous
deeds, hate siblings, wealth through difficulties, become wealthy and lucky;
4H sinful, fond of living in others’ house, dependent, sickly, wealthy; 5H
grieving, spiteful, vicious, intelligent; 6H sinful, lazy, idle; 7H submissive
women and wife, live abroad; 8H difficult existence, forsaken by his wife and
sons; 9H violent, cruel, murderous; 10H dear to people, highly intelligent; 11H
excellent qualities, extraordinarily talented; 12H sinful, disabled.
40. Budha Bhāvaphala: 1H learned, scholarly, wealthy, kind; 2H wealthy, lucky; 3H
leader of men, become wealthy because of his talent; 4H scholarly, learned;
5H a minister, very intelligent, gracious speech, wise, honoured by the
scholars; 6H having enemies, argumentative, hate people, live abroad; 7H
appreciator of virtues, reconcile contradictions, discerning, charitable, widely
famous; 8H highly virtuous, famous, exceedingly wealthy, a king, wise; 9H
scholarly, learned, wealthy, kind, fearless, wealth and grains, enthusiastic; 10H

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exceedingly wealthy, charitable, intelligent, famous; 11H earn through fair

means, wealthy, dear to women, exceedingly talented; 12H cruel, unkind,
spendthrift.
41. Bṛhaspati Bhāvaphala: 1H learned, wise, long-lived, happy; 2H pleasant
speech, eloquent, wealthy, kind, devout; 3H miserly, bad disposition, no
wealth, ominous to siblings and relatives; 4H happy, good wife, good food,
residence, conveyances; 5H wise, a good wife and sons, fortunate, scholarly,
articulate speaker; 6H subdue enemies, no enemies, a minister, prudent; 7H
intelligent, good wife and sons, a great scholar; 8H mean, long-lived, a king,
learned, subdue enemies; 9H an ascetic, much happiness, learned, radiant,
virtuous, wealthy; 10H blessed, wealthy, wide fame, meritorious deeds,
exceedingly wealthy; 11H greedy, several sources of gain, head of a treasury,
principal member of his clan, well-versed in Śāstras, 12H wicked, defective-
limbed, spend on charity and entertainment.
42. Śukra Bhāvaphala: 1H passionate, happy, exceedingly beautiful, seductive,
submissive to women, wealthy, well versed in the Śāstras; 2H quarrelsome,
conscientious, cheerful face, kind; 3H anxious for sexual pleasure, affairs with
immoral women, not have wealth and luxuries; 4H happy, forgiving, kind, wife
and sons; 5H many daughters, a minister or a leader, learned; 6H no enemies,
cunning, sickly, lose wealth and sons; 7H tormented by passion, hate friends,
befriend the influential; 8H wavering, sick, wife, children, delighted; 9H
wisdom, virtues, luxuries, wife, sons; 10H dear to women, a minister, public
welfare; 11H superior knowledge, wealth, kindness, financial gains,
satisfaction; 12H righteous, fond of women’s company, undutiful. Sva/Ucca:
wealthy, marry a noblewoman.
43. Śani Bhāvaphala: 1H sickly childhood, unclean, shabby, a wanderer, wicked,
subservient to women, windy, disabled. Sva/Ucca: chief of his clan, wise,
wealth, kingly; 2H no inheritance (or financial support) from the father, self-
respect, courage, wealth, learned; 3H witty, brave, unkind, disrespected; 4H
troubled by relatives, fewer sons, unhappy; 5H dull-witted, fewer sons, eye
diseases, a wanderer; 6H helpful, subdue enemies, free from diseases
(dignified Śani), famous; 7H mean, fickle-minded, grieving, fond of wife
despite non-cordial relationship; 8H wealthy, sick, fewer sons, weak sighted,
fickle-minded; 9H devout, religious, righteous, protect dharma, expert of the
Śāstras, wise, just, blessed with sons; 10H optimistic, wealthy, chief of his
caste, happy; 11H lordly, famous, a scientist, expert in weapons and surgery;
12H blame others, heavy expenditure, unhappy.
44. Lagna rectification pointers: 1_ Meṣa Lagna: Short-tempered, frequently
travels, miserly, not have much happiness, emaciated body, faltering speech,
bilious and windy complaints, clever in grasping, charitable and righteous,
inclined to obstruct other’s work, not have well-grown nails, indulge in mean
trades, wife with questionable character, she has a defective organ, friendship
with others, keep eyeballs rolling, prone to risk from water, a liar, wounded
body.

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a. Meṣa Navāñśa: Birth in an east-west street, south-facing house, a lane

adjacent to the house, a lane near the third house, a temple of Lord
Gaṇeśa or Lord Kṛṣṇa in the street, an array of trees can be viewed
from the house, a dilapidated house behind the house, the village
chief has no child; if the Lagneśa is in a Saumya Nakṣatra, the person
is born in Śudra family; if it is aspected by Krūras, he is a Vaiśya.
Lagneśa in Krūra Nakṣatra and receiving Saumyadṛṣṭi indicates that
he is a Saivite.
b. Vṛṣabha Navāñśa: Birth in a south-north street, east-facing house,
forest in the southwest direction. He has a dark complexion, narrow
forehead, long face, and long nose and talks slowly.
c. Mithuna Navāñśa: Normally a male birth, birth in the east-west street,
north-facing house, Lord Śiva’s temple in the east, Lord Gaṇeśa’s
temple in the western end, Vaiśya in caste, wheatish complexion, very
famous, birth in the 2nd half Navāñśa – the birth is in a cart, baldish,
uneven hands, arms are of uneven length.
d. Karka Navāñśa: Birth in a north-south street, east facing house, a
tamarind tree can be seen by the side of the house, pressed nose,
prominent hair on toes, no brothers, no child, a neighbour has some
physical deficiency, normally a male birth in the first half and female
birth in the 2nd half, the female is with a mole on left breast, curly and
long hair.
e. Siṅha Navāñśa: Birth in a north-south street, the first half is normally
a male birth, a temple in the corner, the neighbour is childless, with
moles on the right side, kṣatriya Varṇa. The second half indicates
short stature, birth in the southwest street, and a big tree in the south.
f. Kanyā Navāñśa: Lean thighs, uneven hands and back, talkative, softer
body. In the first half, the person is initially lean and later grows stout.
In the second half, normally, females are born.
g. Tulā Navāñśa: The wife is of questionable character; the second half
indicates Brāhmaṇa Varṇa, a tank near the house.
h. Vṛścika Navāñśa: Birth in a north-south street, east-facing house,
several tamarind trees in the southwest, highly articulate, monkey-
like face, serious venereal diseases, kill animals.
i. Dhanu Navāñśa: Birth in a north-south street, west-facing house, lean
and tall, uneven forehead and ears.
45. Lagna rectification pointers: 2_ Vṛṣabha Lagna: Stout thighs, broad face, a
farmer, owns a herd of cows, comfortable in the middle and the end of life,
attached to other women, moles on the face and back, fond of quarrelling,
can bearing adversities, respectful to parents, more female children, very
particular in eating, fond of expensive robes and ornaments, early loss of
father.

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a. Makara Navāñśa: Birth in a north-south street, east-facing house,

birth in the third house in the street, a lane opposite the house,
moderate statured, unnatural habits, the neighbour is childless, a
dilapidated well in the opposite direction.
b. Kumbha Navāñśa: Birth in an east-west street, north-facing house,
tanks and trees in the vicinity, lazy, the third neighbour is childless,
please others, talk without sense, a round head.
c. Mīna Navāñśa: A river in the east, a temple in the west, softer body,
bright limbs, petals-like eyes, charitable.
d. Meṣa Navāñśa: Birth in a north-south street, defective limb, the
neighbour in the east belongs to the person’s caste, goat-like eyes,
suffers from poverty, steals others’ money, contracts venereal
diseases.
e. Vṛṣabha Navāñśa: Birth in a north-south street, Lord Śiva’s temple on
the left, east of a Śudra colony, bull-like face, raised nose, black hair,
broad thighs.
f. Mithuna Navāñśa: Birth in an east-west street, south-facing house, a
water resort in the southwest, a neighbour is a prostitute, another
neighbour has two wives, good looking eyes, bright and black hair,
bright body, clever, pleasant speech, jocular.
g. Karka Navāñśa: Birth in a south-west street, east-facing house,
affectionate to the wife and the last son, soft-haired, hurtful to
relatives.
h. Siṅha Navāñśa: Birth in an east-west street, north-facing house, river
or stream behind the house, the third neighbour is childless, temples
at both the entries of the street, tiger-like eyes, fierce nails.
i. Kanyā Navāñśa: Birth in a south-west street, east-facing house, a
prostitute lives in the third house, timid, a gambler, weak lower limbs.
46. Lagna rectification pointers: 3_ Mithuna Lagna: Highly respected, eloquent,
two mothers, marries a girl of choice, troubled by enemies, musical
knowledge, interested in dance, music etc., proficient in handiwork, jocular,
particular in dressing, liked by learned people, disturbed at the slightest
difficulty, not have good terms with the children, has landed property, can
know others’ mind, like to confine to the home, a sharp nose, black eyes, curly
hair, very intelligent, prestigious, high education.
a. Tulā Navāñśa: Birth in an east-west street, south-facing house, tank
in the southwest, hair on shoulders, sharp nose, lean legs, addicted
to prostitutes.
b. Vṛścika Navāñśa: Birth in a north-south street, east-facing house, river
in the south, fair body, round eyes, long face, highly intelligent.
c. Dhanu Navāñśa: Birth in a north-south street, east-facing house,
onion warehouse in the east, mosque in the southeast, public clock

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in the northeast, hospital in the northwest, bluish body, beautiful

forehead, interested in hunting, horseracing.
d. Makara Navāñśa: Birth in an east-west street, north-facing house, a
temple in the west, dilapidated house in the vicinity, passionate.
e. Kumbha Navāñśa: Birth in a north-south street, west facing house,
temple facing the house, water supply between the street, a disabled
person in the third house, honey-coloured eyes, ups and downs on
the forehead, bad teeth, a gambler, red lips.
f. Mīna Navāñśa: Birth in an east-west street, north-facing house, broad
face, big head.
g. Meṣa Navāñśa: Birth in a north-south street, east-facing house, hills
in the surrounding area, protruding and copper-coloured eyes, broad
chest.
h. Vṛṣabha Navāñśa: Birth in an east-west street, south-facing house,
river in the east, a temple in the west, royal place in the northwest,
strong intellect, knowledge of sexology, poetry.
i. Mithuna Navāñśa: Round, dark-coloured eyes, charming body,
successful, very intelligent, fond of having sex, interested in poetry
and worldly knowledge.
47. Lagna rectification pointers: 4_ Karka Lagna: Well grown neck and hip,
normally of short stature, walks fast, fond of water, more female children,
cannot stay permanently in one place, susceptible to venereal diseases,
inwardly mischievous, subservient to females, favours mean women, highly
courageous, passionate, devoted, regular in pujā, immediately followed by a
sister, may lose the spouse, the partner is taller.
a. Karka Navāñśa: East-west street, north-facing house, a temple of
Amba in the street, lustrous face, beautiful body, black and long hair,
smaller organs, and long hands.
b. Siṅha Navāñśa: Birth in a north-south street, east-facing house, a tree
in the house, a lane adjacent to the house, blood-red complexion,
high academic achievements, the spirit of renunciation, small joints,
slender ankles.
c. Kanyā Navāñśa: Birth in an east-west street, south-facing house, a
lane adjacent to the opposite house, temple in east, fair body,
beautiful eyes, lazy, clever.
d. Tulā Navāñśa: Birth in a north-south street, south-facing house, those
living in the house earlier were childless, some relatives have adopted
children, dark-complexioned, stout, tall stature, good looking eyes
and nose, hospitable, energetic.
e. Vṛścika Navāñśa: Birth in an east-west street, north-facing house,
lanes on either side, a temple in the southeast, head like a temple
bell, long hands, broad eyebrows.

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f. Dhanu Navāñśa: Birth in a north-south street, east-facing house,

water resort in the vicinity, a gathering place in the northwest, stout,
tall stature, influential, beautiful teeth, green in complexioned, i.e.,
wheatish and dark.
g. Makara Navāñśa: Birth in an east-west street, north-facing house, one
of the family members has defective eyes, Lord Subrahmaṇya temple
in the west, the hair fall frequently, visible blood veins, particularly on
legs, rough in speech, looks like a crow.
h. Kumbha Navāñśa: Birth in a north-south street, east-facing house,
walks like a tortoise, beautiful but pressed nose, dark complexion,
engaged in mean handiwork.
i. Mīna Navāñśa: Birth in an east-west street, north-facing house, a tank
in the northwest, prominent forehead, square body, stout nose.
48. Lagna rectification pointers: 5_ Siṅha Lagna: More taste for meat,
governmental favours, a good politician, reach a high status in life, not very
religious, lion-like face, short-tempered, prone to get into complications,
lustrous, no marital harmony, the wife may be of questionable character,
slender waist, accumulate landed property.
a. Meṣa Navāñśa: Even belly like a lion, fierce, sharp and blood-red
nose, a big head, fearless, a prominent and fleshy chest.
b. Vṛṣabha Navāñśa: Prominent and broad face, a square body, wide
eyes, broad chest, long arms, a big nose.
c. Mithuna Navāñśa: Birth in a north-south street, west-facing house, a
gathering of sadhus in the house, hair grown on the arms, kind-
hearted, round-necked, bright-bodied.
d. Karka Navāñśa: Birth in an east-west street, north-facing house, lane
opposite the house, long hands, hair grown on the arms, black petal-
like eyes, good hair on the head, multi-voiced, strong legs, ghee-like
complexion.
e. Siṅha Navāñśa: Birth in a south-west street, east-facing house, bald
head, bright eyes, loose stomach, long teeth, cruel.
f. Kanyā Navāñśa: Birth in an east-west street, south-facing house, a
disabled son in the house, a temple in the northwest, rough hair on
the head, tall stature, dark body, impressive speaker.
g. Tulā Navāñśa: Birth in a north-south street, east facing house, a dis-
reputed member in the family, conspicuous veins, long face, not
harmonious, too much hair on the head, deceiving, cruel.
h. Vṛścika Navāñśa: Birth in an east-west street, south-facing house, a
gathering of sadhus in the house, polite speech, depressed eyes,
strong physique, low financial status, tricky.

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i. Dhanu Navāñśa: Birth in a north-south street, east-facing house, a

temple in the vicinity, adopted daughter in the neighbour’s family,
donkey-like face, shaky, longer eyes, lung disorders.
49. Lagna rectification pointers: 6_ Kanyā Lagna: Polite, proficient in ancient
Śāstras, equally proficient in painting, poetry, very beautiful handwriting, a
good friend, very kind, feminine features, interested in gardening, plantation,
not like the brothers, liked by highly placed people, more female children,
drooping shoulders, truthful, a great person in the field of justice.
a. Makara Navāñśa: Birth in a north-south street, west-facing house, a
disabled person in the house, deer-like eyes, dark complexion, tall
stature, sensual, clever.
b. Kumbha Navāñśa: Birth in an east-west street, north-facing house, a
temple in the street, face comparable to Pūrṇacandra, bright body
and eyes, loose stomach, plump thighs.
c. Mīna Navāñśa: Birth in a south-west street, east facing house, light
red complexion, the lower half of body is a lean, large body, well
versed in literature, steady, good looking.
d. Meṣa Navāñśa: Birth in an east-west street, west-facing house, Lord
Gaṇeśa temple in the street, lotus-like feet, unclear in speech.
e. Vṛṣabha Navāñśa: Birth in a north-south street, east-facing house, a
neighbour has a disabled child, fleshy lips, noses, large body, heavy
growth of hair, strong ankles.
f. Mithuna Navāñśa: Birth in an east-west street, south-facing house,
lustrous, noble, playful, proficient.
g. Karka Navāñśa: Birth in a north-south street, west-facing house, small
face, raised back, grey hair with ageing, danger from water, stout
legs, big stomach.
h. Siṅha Navāñśa: Birth in an east-west street, north-facing house, hills
surrounding the place, smooth, yellow hair, beautiful eyes, fair
complexion, tall stature, stout legs.
i. Kanyā Navāñśa: Birth in a north-south street, east-facing house, the
third neighbour is childless, reputed, lustrous, worldly enjoyments,
proficient in drawing and writing.
50. Lagna rectification pointers: 7_ Tulā Lagna: A long face, curly hair, lean
physique, uneven limbs, waste money on women, devoted to learned people,
highly learned, truthful, liked by brothers, good financial status, suffers from
venereal diseases, generally artistic, dependent on others, fate largely
depends on others, cannot alter the circumstances but faces them as they
come.
a. Tulā Navāñśa: Birth in an east-west street, north-facing house,
tamarind trees behind the house, fair complexion, wide eyes, long
face, accumulate money, business in new articles.

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b. Vṛścika Navāñśa: Birth in a north-south street, east facing house,

house separated from others, Lord Śiva’s temple in the northeast,
long teeth, round eyes, depressed chest, weak body, sparse hair on
eyebrows, forgetful.
c. Dhanu Navāñśa: Birth in an east-west street, south-facing house, two
temples in the street, third house dilapidated, fair complexion, horse-
like face, protruding nose and nails, lean physique, prominent eyes.
d. Makara Navāñśa: Birth in a north-south street, west-facing house, a
slight depression in the centre of the nasal bridge, fierce-looking,
steady-minded, want of self-respect, affection to relatives.
e. Kumbha Navāñśa: Birth in an east-west street, north-facing house, a
neighbour is childless, fair, stout, broad and good-looking eyes, hips,
bright nails, well versed in Śāstras and worldly affairs.
f. Mīna Navāñśa: Birth in a north-south street, east-facing house, good
intelligence, light red complexion, heavy body with short stature,
short forehead, stingy.
g. Meṣa Navāñśa: Birth in an east-west street, south-facing house, a
temple in the street, short stature, short-tempered, roaming, marries
a bad woman, fewer children.
h. Vṛṣabha Navāñśa: Birth in a north-south street, east facing house, a
royal palace in the west, raised shoulders, cheeks, enjoys life, divided
skull, reputed.
i. Mithuna Navāñśa: Birth in an east-west street, north-facing house,
pleasing eyes, reputed, fair, intelligent, humorous, hospitable.
51. Lagna rectification pointers: 8_ Vṛścika Lagna: Stout, tall stature, mischievous,
more attached to mother than father, fearful eyes, short nose, round belly,
long fingers, vengeful, hurt his teachers, tactfully attract many girlfriends,
encircled by enemies, a good wife, some are ignorant, and others are mystical,
the ignorant ones are jealous, betraying, deceitful, whereas, the mystical ones
are prudent and self-respected, both kinds are egoistic.
a. Karka Navāñśa: Birth in an east-west street, south-facing house, Lord
Gaṇeśa’s temple in the west, raised lips, attractive forehead, fair
complexion, firm joints, prominent belly, the neighbour is childless.
b. Siṅha Navāñśa: Birth in a north-south street, east-facing house, large
trees in the house, stout hands, red eyes, sadistic mind, hiding the
money.
c. Kanyā Navāñśa: Birth in an east-west street, north-facing house, one
neighbour has a disabled son, the other neighbour is childless, has
good academic achievements, works hard, earns money, beautiful
lips, decent speech, fair complexion, conceived before mothers’
marriage.

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d. Tulā Navāñśa: Birth in a north-south street, west-facing house, a

portion of the house broken, fierce red eyes, sunken nose,
contentment in food, drinks, uneven organs.
e. Vṛścika Navāñśa: Birth in an east-west street, south-facing house,
poultry in the east, shameless, weak.
f. Dhanu Navāñśa: Birth in a north-south street, west-facing house, an
undeveloped road in the opposite direction, an unknown temple in
the northwest, broad mind, even temperament, prominent nose, very
kind.
g. Makara Navāñśa: Birth in an east-west street, north-facing house, an
area full of trees in the northeast, open mouth, teeth bent inwardly,
visible veins, weak body.
h. Kumbha Navāñśa: Birth in a north-south street, west-facing street,
river in the east, hills in the surrounding, open nostrils, not-so-good
habits, coarse hair, dull-headed.
i. Mīna Navāñśa: Birth in an east-west street, north-facing house, a
royal residence in the southeast, poultry in the northeast, animal-like
appearance, blonde hair, fair complexion, very calm, stout body, dear
to the preceptor.
52. Lagna rectification pointers: 9_ Dhanu Lagna: An open mind, honest,
sympathetic, generous, two kinds of people, fortunate kind and unfortunate
kind, fortunate is when Bṛhaspati is stronger than Śukra, the unfortunate kind
that Śukra predominant; a Dhanu person is extravagant, reckless, erratic
unless Bṛhaspati is powerful; he is philosophical and peace-loving; has long
teeth, thick, long hair, irregular nails, stout body, big belly, diseased face; a
chief member in the family; earns through the Government, the wife is
cunning; he is well versed in politics, aptitude for the legal profession and
medical pursuits; unhappy married life.
a. Meṣa Navāñśa: Birth in an east-west street; south-facing bouse, the
landlord is childless, big nose, sheep-like eyes, beautiful teeth, soft
and lustrous hair, large testicles, fair complexion.
b. Vṛṣabha Navāñśa: Birth in a north-south street, east-facing house, big
head, peculiar eyes, big nose, big cheeks.
c. Mithuna Navāñśa: Birth in an east-west street, north-facing house, a
temple with a tank in the west, well versed in grammar, literature,
proud, fierce appearance, hospitable to women, satisfaction from
them, visible veins, humorous.
d. Karka Navāñśa: Birth in a north-south street, west facing house, the
person living in the opposite house two wives, the neighbour is a
quarrelling type of woman, the person intelligent, honey-coloured
eyes, hand to mouth living, fair complexion, abundant hair on the
head, beautiful and stout body.

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e. Siṅha Navāñśa: Birth in an east-west street, south-facing house, Lord

Viṣṇu’s temple in the street, stout neck, big face, wide eyes, broad
forehead, superior life, steady mind.
f. Kanyā Navāñśa: Birth in a north-south street, east-facing house, a
temple in the southwest, water storage in the northwest, bright eyes,
interest in reading, academic achievements, good living.
g. Tulā Navāñśa: Birth in an east-west street, north-facing house,
temples on either side, many people reside in the same block, dark
complexion, kind-hearted, adjustable, calm, interested in
accumulating money.
h. Vṛścika Navāñśa: Birth in a north-south street, east facing house,
temple in west, a royal residence in the northwest, low flat nose,
broad head, revengeful, fearful eyes, respect to teachers.
i. Dhanu Navāñśa: Birth in an east-west street, south-facing house, fair
complexion, face resembling a horse’s face, medical achievements, a
gentleman.
53. Lagna rectification pointers: 10_ Makara Lagna: Timid, stingy, irreligious,
cruel, negative indications are lesser with a well-placed Śani, strong,
prominent nose, much hair on the head, long hands, long legs, knowledge of
music, Śāstras etc., not in good terms with relatives, bad odour from the body,
generally ambitious, plodding, prudent, can organize events, cannot last long
in service, many children, good in bringing them up, lacking marital harmony.
a. Makara Navāñśa: Birth in an east-west street, north-facing house,
small white teeth, space between teeth, dark complexion, talks out of
context, famous, pains in the neck, head, weak body, unsteady
income, interested in songs and music.
b. Kumbha Navāñśa: Birth in a south-west street, east-facing house,
lazy, angry, crooked tongue, interested in music, broad body, dear to
many women, talkative, expert.
c. Mīna Navāñśa: Birth in an east-west street, south-facing house, Lord
Gaṇeśa’s temple in the street, trees on either side of the house, expert
in music, famous, perfect eyes, fair complexion, beautiful nose, many
friends, can achieve success in all undertakings.
d. Meṣa Navāñśa: Birth in a north-south street, west-facing house, red,
round eyes, big forehead, weak limbs, messy hair, talks less, weak
teeth.
e. Vṛṣabha Navāñśa: Birth in an east-west street, north-facing house, the
house was acquired by an adopted son, prominent cheeks, nose,
stomach, happy, fond of young ladies, can achieve success in all
undertakings.
f. Mithuna Navāñśa: Birth in a north-south street, east-facing house, a
temple in the street, bright body, beautiful, sensual, small and even
teeth, pleasant speech, bread forehead.

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g. Karka Navāñśa: Birth in an east-west street, south-facing house, Lord

Viṣṇu’s temple in the west, dark complexion, lazy, good speech, curly
hair, broad physique, hard-hearted, softer hands and legs, intelligent,
virtuous.
h. Siṅha Navāñśa: Birth in a south-west street, west-facing house, a
disabled child in the opposite house, fierce looks, grotesque body,
forehead swelled like a pot.
i. Kanyā Navāñśa: Birth in an east-west street, north-facing house, wide
eyes, broad-hearted, highly intelligent, beautiful face, wise in politics.
54. Lagna rectification pointers: 11_ Kumbha Lagna: The most controversial figure
in the circle, broad nostrils, get tired soon, lack marital harmony, early loss of
wife, unsteady income, a liar, talebearer, the fate depends on the friends as
he is easily affected by them, only a few are highly refined, secretly indulges
in sinful acts, can walk longer and to longer distances, fluctuate between
poverty and affluence.
a. Tulā Navāñśa: Birth in a north-south street, east-facing house, dark
complexion, soft and weak body, prominent cheeks, adept in the
Śāstras and literature, sensual, beautiful.
b. Vṛścika Navāñśa: Birth in an east-west street, south-facing house, the
main road in southeast, rough skin and nails, sparse hair, helpful to
those in trouble, tall stature, dull-headed, virtuous, has a peculiar
kind of head.
c. Dhanu Navāñśa: Birth in a south-west street, west-facing house, the
village head is childless, strong and bright body, liked by women,
acquire great knowledge of Śāstras and acts according to it.
d. Makara Navāñśa: Birth in an east-west street, north-facing house, a
family member with a disabled child, controlled by the wife, fair
complexion, broad-faced, subdue enemies, strong, courageous,
enjoy worldly comforts and sex.
e. Kumbha Navāñśa: Birth in a south-west street or house, knowledge
of the Śāstras, rough hair, dark complexion.
f. Mīna Navāñśa: Birth in an east-west street, south-facing house, a
meeting place under a tree, tiger-like face, curly hair, firm, kills deer
and snakes, dear to the king.
g. Meṣa Navāñśa: Birth in a north-south street, west-facing house, a
neighbour with a disabled child, goat-like eyes and face, seeks sexual
enjoyment in villages, subservient to the wife, suffers bilious diseases.
h. Vṛṣabha Navāñśa: Birth in an east-west street, north-facing house, a
canal opposite to the house, the army chief, a king, strong teeth, wide
eyes.

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i. Mithuna Navāñśa: Birth in a north-south street, east-facing house, a

family member with a disabled child, brown teeth, famous, good wife,
son and wealth.
55. Lagna rectification pointers: 12_ Mīna Lagna: Depressed eyes, broad belly,
prominent lips, teeth, literary attainments, like animals and agriculture, great
knowledge in traditional studies, law, politics etc., many daughters, earns
through brothers, consumes more water, good understanding with the wife,
trading in fish, ship, pearls etc.
a. Karka Navāñśa: Bright body, soft-hearted, loved by the wife, fickle-
minded, big nose, fond of eating meat.
b. Siṅha Navāñśa: Birth in a north-south street, east-facing house,
beautiful, wanders in hills and forests.
c. Kanyā Navāñśa: Birth in an east-west street, west-facing house,
beautiful eyes, virtuous, learned, liberal.
d. Tulā Navāñśa: Birth in a north-south street, west-facing house,
virtuous, prominent nose, an expert in politics.
e. Vṛścika Navāñśa: Birth in an east-west street, north-facing street, a
disabled child in the family, tall stature, impatient, beautiful eyes,
small nose, a tendency to torture.
f. Dhanu Navāñśa: Birth in a south-west street, east-facing house, good
looking, praiseworthy, ministerial position, small face, a gentleman.
g. Makara Navāñśa: Birth in an east-west street, south-facing house,
self-respected, devoted to other religions, minister, suffers grief.
h. Kumbha Navāñśa: Birth in a north-south street, west-facing house,
tall stature, big head, weak body, fewer sons, warrior.
i. Mīna Navāñśa: Birth in an east-west street, north-facing house, Lord
Viṣṇu’s temple in the street, short stature, softer disposition,
courageous, broad chest, bright, virtuous, famous.
56. The sky is divided into 27 Nakṣatras. They are 1 Aśvinī, 2 Bharaṇī, 3 Kṛttikā, 4
Rohiṇī, 5 Mṛgaśirā, 6 Ārdrā, 7 Punarvasu, 8 Puṣya, 9 Aśleṣā, 10 Maghā, 11
Pūrvāphālgunī, 12 Uttarāphālgunī, 13 Hastā, 14 Citrā, 15 Svāti, 16 Viśākhā, 17
Anurādhā, 18 Jyeṣṭhā, 19 Mūla, 20 Pūrvāṣāṛhā, 21 Uttarāṣāṛhā, 22 Śravaṇa, 23
Dhaniṣṭhā, 24 Śatabhiṣā, 25 Pūrvābhādra, 26 Uttarābhādra, and 27 Revatī. Each
Nakṣatra has four subdivisions called the Pādas, Caraṇas or feet. Each
Nakṣatra is of 13°20’ duration and has 4 Caraṇas or feet, of which the duration
is 3°20’.
57. Starting from the Janmatārā, the Nakṣatras are grouped into three groups of
9 Tārās, called the Navatārā. The designations of the 9 Tārās are Janma,
Sampat, Vipat, Kṣema, Pratyak, Sādhaka, Naidhana, Mitra, and Paramamitra.
58. There is a 28th Nakṣatra which is used in some special esoteric Cakras
(diagrams) in Jyotiṣa, called the Abhijit Nakṣatra, which is known to be ruled
by Lord Viṣṇu. Abhijit Nakṣatra starts from the last Caraṇa of Uttarāṣāṛhā, and

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it extends till the 1/15th part of Śravaṇa. It lies between 276°40’ to 280°53’20”
in the Bhācakra (zodiac), which is Makara 6°40’ to 10°53’20”.
59. The 27 Nakṣatras from Aśvinī onwards are governed by Ketu, Śukra, Sūrya,
Candra, Maṅgala, Rāhu, Bṛhaspati, Śani, and Budha. Their Viñśottarī periods
are 7, 20, 6, 10, 7, 18, 16, 19 and 17. The total of the periods is 120 years which
is the maximum longevity granted to a human being in Kaliyuga. Each year
of this Viñśottarī Daśā is of 360 days duration, giving rise to 43200 days as
the maximum longevity.
60. Nakṣatras Phala 1: Aśvinī to Aśleṣā: Aśvinī: fond of decoration, handsome,
popular, skilful, intelligent. Bharaṇī: determined, truthful, healthy, skilful,
happy. Kṛttikā: voracious eater, fond of other’s wives, attractive and
renowned. Rohiṇī: truthful, clean, following religious and moral principles,
sweet in speech, fixed mind and handsome. Mṛgaśirā: capricious, skilful,
cowardly, good speaker, hopeful, rich and enjoying. Ārdrā: conceited, pride,
ungrateful, cruel, sinful. Punarvasu: religious endurance, happy, good, dull,
sickly, thirsty and pleased with small gifts. Puṣya: control over passion,
popular, learned, rich and charitable. Aśleṣā: pretending, clever, selfish, sinful,
ungrateful, a cheat.
61. Nakṣatras Phala 2: Maghā to Jyeṣṭha: Maghā: many servants, great wealth,
enjoys pleasures, honours elders and Devatās and is very enterprising.
Pūrvāphālgunī: sweet-spoken, liberal, handsome, fond of travelling and royal
servant. Uttarāphālgunī: popular, self-acquired property, enjoying and happy.
Hastā: enterprising, intelligent, shameless, drunkard, cruel, thievish. Citrā:
fond of various clothes and garlands, good looks and limbs. Svāti: polite,
merchant, kind-hearted, unable to endure thirst, sweet-tongued and
generous. Viśākhā: jealous, greedy, handsome, clever speaker, quarrelsome,
money maker. Anurādhā: chief of people, lives overseas, cannot bear hunger,
is fond of travelling. Jyeṣṭhā: few friends, contented, charitable, wrathful.
62. Nakṣatras Phala 3: Mūla to Revatī: Mūla: proud, wealthy, happy, good, steady,
enjoying. Pūrvāṣāṛhā: good and pleasant wife, proud, a steady friend.
Uttarāṣāṛhā: polite, knowing, virtuous, many friends, grateful, popular.
Śravaṇa: rich surrounding, learned, good, charitable, attached to wife,
wealthy, renowned. Dhaniṣṭhā: charitable, wealthy, courageous, fond of
music. Śatabhiṣā: simple, truthful, sorrow through females, subdue enemies,
adventurous, conflicting. Pūrvābhādra: sorrowful, loss of money through
females, skilful, miserly. Uttarābhādra: eloquent and witty speaker, happy,
many children, grandchildren, subdue enemies, charitable. Revatī:
proportional physique, popular, courageous, clean and wealthy.
63. The difference in the starting point of the Tropical and Sidereal zodiac is
called the Ayanāñśa. The Tropical zodiac slowly moves backwards about the
Sidereal Zodiac, used in Jyotiṣa. As the name suggests, the Sidereal Zodiac is
based on fixed stars, whereas the Tropical zodiac is based on a moving
reference point called the Vernal Equinox (Vasanta Sampāta). The rate with

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which the Vernal equinox is receding is 50.28805” per year. The difference
between the Nirāyana Meṣa 0° and the vernal equinox It makes one full cycle
in 25771.53 years of 365.25 days (9,413,051 days). The Ayanāñśa is 23°58’16”
on J2000, i.e., 01.01.2000 12:00 GMT. It is called the Sṛṣṭyādi Ayanāñśa or Sṛṣṭi
Ayanāñśa. The nearest zero Ayanāñśa epoch is 05 Dec 0283.
64. The Sunrise is called Sūryodaya; Sunset is called Sūryāsta. The twilight is called
Sandhyā. Morning is called Prātaḥ. Noon is called Madhyānha. The afternoon
is called Aparānha. Midnight is called Madhyarātri. The Sūryodaya is the
moment when the first light of Sūrya appears on the eastern horizon.
65. A whole day including a day and night is called an Ahorātra. The term Horā,
used to describe the predictive aspect of Jyotiṣa, is derived from this term.
The day is called Dina or Divā, and the night is called Rātri. The day and night
are also called Divārātri. The day's duration is called Dinamāna, and the
night’s duration is called Rātrimāna. The day birth is called Dinajanma, and
the night birth is called Ratrijanma.
66. According to Nāradapurāṇa 56.109. there are 9 measures of time (1) Brahma,
(2) Daiva, (3) Manu, (4) Pitṛya, (5) Saura, (6) Savana, (7) Candra, (8) Nakṣatra
and (9) Bṛhaspati. The practical reckoning is done only through five of these
nine measures. The motion of the planets is reckoned through Sauramāna. In
this measure, Sūrya’s entry into Meṣa commences a year, and in a Rāśi – a
month. The reckoning of the rainy season and pregnancy of women are
reckoned through the Sāvanamāna. In this measure, a day is the period of
two successive Sūryodayas, and a year is 360 such days. Within a year, the
duration of a Ghaṭis etc. needs to be seen from the Nākṣatramāna. In this
measure, a day (sidereal day) is two successive rising of the same Nakṣatra.
Times for Yajñopavīta, Muṇḍana, determination of the lords of the Tithi and
the Year, the timing of fasting etc. are done using the Cāndramāna. In this
measure, each day (Tithi) is a 12° displacement of Candra from Sūrya, and a
year commences with the yuti of Sūrya and Candra in Mīna. The Bārhaspatya
mana is used in mundane analysis and is based on Bṛhaspati’s mean motion.
Bṛhaspati’s mean motion through a Rāśi constitutes a Bārhaspatya Varṣa.
There are 60 such years.
67. In Dinajanma, the Śīrṣodaya Rāśis and the Dinabalī (day strong) Grahas, Sūrya
and the two Gurus, Bṛhaspati, and Śukra are powerful. In Ratrijanma, the
Pṛṣṭodaya Rāśis and the Rātribalī (night strong) Grahas, Candra, Maṅgala and
Śani are powerful. In Sandhyā Janma, the Ubhayodaya Rāśi, and Ubhayodaya
Graha, Budha are powerful. Mithuna, Siṅha Kanyā, Tulā, Vṛścika and Kumbha
are Śīrṣodaya Rāśis. Meṣa, Vṛṣabha, Karka, Dhanu and Makara are Pṛṣṭodaya
Rāśis. Mīna is the only Ubhayodaya Rāśi. The Śīrṣodaya Rāśis rise with their
head, Pṛṣṭodaya Rāśis rise with their legs or hind part, and the Ubhayodaya
Rāśi rises sideward.
68. The aspects are called Dṛṣṭi, and there are two kinds of them, the Grahadṛṣṭi
and the Rāśidṛṣṭi. The Grahadṛṣṭi is the dṛṣṭi of the Grahas, and the Rāśidṛṣṭi is

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the dṛṣṭi of the Rāśis. The Rāśidṛṣṭis are important in the Rāśidaśās, and the
Grahadṛṣṭis are important in the Grahadaśās.
69. The dṛṣṭis are classified as Koṇadṛṣṭi (5/9), Caturasradṛṣṭi (4/8) and
Upacayadṛṣṭi (3/10). As per Grahadṛṣṭi, all Grahas aspect their 7th with
Pūrṇadṛṣṭi (100%). They have 75% (Tripāda) Caturasradṛṣṭi, 50% (Dvipāda)
Koṇadṛṣṭi and 25% (Ekpāda) Upacayadṛṣṭi. When the dṛṣṭi is less than 100%,
it is called Padadṛṣṭi, and they are Tripāda, Dvipāda and Ekpāda dṛṣṭi based
on three quarter, two quarters and one-quarter aspect. Maṅgala, Bṛhaspati
and Śani have special sight called Viśeśa dṛṣṭi. Maṅgala has Pūrṇadṛṣṭi on the
Caturasra (4/8), Bṛhaspati, in the Koṇa (5/9) and Śani, in the Upacaya (3/10).
No Graha aspect their 2-12, 6-11. These are the blind spots for the Grahas.
70. Graha aspecting its Uccarāśi is called Uccadṛṣṭi, Svarāśi, Svadṛṣṭi, Mūlatrikoṇa,
Mūladṛṣṭi, Mitrarāśi, Mitradṛṣṭi, Śatrurāśi, Śatrudṛṣṭi, and Nīcarāśi, Nīcadṛṣṭi.
When a Bhāva receives Uccadṛṣṭi, Svadṛṣṭi, Mūladṛṣṭi and Mitradṛṣṭi the Bhāva
prospers. When it receives a Śatrudṛṣṭi or Nīcadṛṣṭi, it suffers.
71. As per Rāśidṛṣṭi, a Cararāśi dṛṣṭies the Sthirarāśis, except the one adjacent to
it. A Sthirarāśi dṛṣṭies the Cararāśis, except the one adjacent to it. A Ubhayarāśi
dṛṣṭies other Ubhayarāśis.
72. The Vṛddhayavanas say that Candra is of medium strength for ten days
commencing from Śukla Pratipada, i.e., S1 to S10. He is exceedingly strong
during the following ten days, i.e., from S11 to K5. He has very little strength
during the third ten-day period, i.e., K6 to K15. Candra, with brilliant rays at
birth, circled by a bright halo and full, makes the native an unconquerable
king.
73. The relationship between two Grahas is called Graha Sambandha. There are
two kinds of Sambandha, Naisargika (natural) and Tatkālika (temporal). The
two Sambandhas combine to give rise to the Pañcadhā Sambandha, a fivefold
relationship.
74. Regarding the Naisargika Sambandha, note the Rāśis, which are the 2nd, 4th,
5th, 8th, 9th and 12th from the Mūlatrikoṇa of a Graha. The Graha “A” is friendly
towards such Rāśis and their owners. Besides this, a Graha is friendly towards
the Rāśi, where he attains Ucca. If Graha “A” is both friendly and hostile
towards two Rāśis owned by a Graha “B”, the said Graha “A” is neutral towards
that Graha “B”. A Graha is hostile towards the Rāśis and the Lord of the Rāśis
that are in Upacaya and Saptama from its Mūlatrikoṇa.
75. In Tatkālika Sambandha, a Graha is friendly towards a Graha who is in 2nd, 3rd,
4th, 10th, 11th, or the 12th from him. For Naisargika Sambandha, Rāhu’s
Mūlatrikoṇa should be taken as Kanyā and Ketu’s Mīna.
76. When a Graha (A) is both Naisargika and Tatkālika Mitra of another Graha (B),
the Graha A becomes Graha B’s Adhimitra. Similarly, Mitra and Sama become
Mitra, Mitra and Śatru become Sama, Śatru and Sama become Śatru, and Śatru
and Śatru become Adhiśatru. This gives rise to a fivefold relationship called

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Pañcadhā Sambandha. The Daivajña should consider these and declare the
results accordingly.
77. Naisargika Sambandha: (1) Sūrya is friendly to Candra, Maṅgala and
Bṛhaspati; neutral to Budha; hostile to Śukra and Śani. (2) Candra is friendly to
Sūrya and Budha; neutral to Maṅgala, Bṛhaspati, Śukra and Śani; hostile to
none. (3) Maṅgala is friendly to Sūrya, Candra and Bṛhaspati; neutral to Śani
and Śukra; hostile to Budha. (4) Budha is friendly to Sūrya and Śukra; neutral
to Maṅgala, Bṛhaspati and Śani; hostile to Candra. (5) Bṛhaspati is friendly to
Sūrya, Candra and Maṅgala; neutral to Śani; hostile to Budha and Śukra; (6)
Śukra is friendly to Budha and Śani; neutral to Maṅgala and Bṛhaspati; hostile
to Sūrya and Candra. (7) Śani is friendly to Budha and Śukra; neutral to
Bṛhaspati; hostile to Sūrya, Candra and Maṅgala.
78. The Uccarāśi and Uccāñśa of the Grahas are Sūrya Meṣa 10°, Candra Vṛṣabha
3°, Maṅgala Makara 28°, Budha Kanyā 15°, Bṛhaspati Karka 5°, Śukra Mīna 27°
and Śani Tulā 20°. The seventh Rāśi/Añśa from the said Uccarāśi the Grahas
have their Nīca Rāśi/Añśa.
79. In Siṅha, the first 20° is Sūrya’s Mūlatrikoṇa, and the remaining is his Svakṣetra.
In Vṛṣabha, the first 3° is Candra’s Ucca, and the rest is his Mūlatrikoṇa. In
Meṣa Maṅgala, the first 12° is Mūlatrikoṇa, and the remaining is his Svakṣetra.
In Kanyā, the first 15° is Budha’s Ucca; the next 5° is his Mūlatrikoṇa and the
last 10°, his Svakṣetra. In Dhanu, the first 10° is Bṛhaspati’s Mūlatrikoṇa, while
the remaining 20° is his Svakṣetra. In Tulā, the first 15° is Śukra’s Mūlatrikoṇa,
and the next 15° is his Svakṣetra. The same is the case of Śani in Kumbha and
Sūrya in Siṅha. Mūlatrikoṇa is connected to the Graha’s root impulse,
Svakṣetra is his home, the Uccakṣetra is the Graha’s place of achievement and
honour, whereas the Nīcakṣetra is the place of deprivation.
80. A Graha in Ucca gives 100% Śubha results, while in Mūlatrikoṇa, it is 75%
Śubha. In Svakṣetra, the Graha is 50% Śubha, while in Mitrarāśi, the Graha is
25% Śubha. In a Samarāśi, the Graha is only 12.5% Śubha. In Nīca/Śatru Rāśi,
it is 0% Śubha. The Aśubha effects of such disposition are 100% - Śubha
effects.
81. There are nine psychological states or Avasthās. Depending on such a state
of the Graha, the Bhāva, occupied by it, obtain corresponding results. In a
Uccarāśi, a Graha is Dipta (radiant), Svarāśi Svastha (healthy), Adhimitrarāśi
Pramudita or Mudita (happy), Mitrarāśi Śānta (peaceful), Samarāśi Dīna
(unhappy), in Krūrayuti Vikala (restless), in Śatrurāśi Duḥkhita (grieving), in an
Adhiśatru Rāśi Khala (mischievous), Asta Kopa (short-tempered).
82. When a Graha is very close to Sūrya, it undergoes Astāṅgata or combustion.
An Astāṅgata Graha is powerless and fails to protect its significations.
Sūryasiddhānta gives the following orbs of combustion: Maṅgala 17°, Budha
12° (vakrī) 14° (mārgī), Bṛhaspati 11°, Śukra 8° (vakrī) and 10° (mārgī), Śani 15°.
83. The opposite of combustion is retrogression or Vakragati. At retrogression, a
Graha is very powerful as its disc is visible from Pṛthvī, and it is closest to

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Pṛthvī. Such a Graha is granted high Ceṣṭābala or Motional strength. The

effects of a Vakrīgraha are unpredictable because it appears to move in a
reverse direction. Normally, a Vakrī Graha in a Kuṇḍalī gives exceeding desire
and determination to carry out its mandate based on its natural significations,
ownership and occupation. However, the effects are realised after great effort.
The effects are also significantly high, as it is the result of arduous effort. Vakrī
Śubhagrahas are greatly benevolent (Mahāśubha), and Vakrī Krūragrahas are
greatly malevolent (Mahākrūra).
84. However, It is prohibitive to have Vakrī Saumyagraha in a Dusthāna subject
to Krūrayutidṛṣṭi or Pāpakartari, as that causes great suffering in life and even
death. Vakrī Graha also causes one to make repeated efforts. Also, it shows
things that rise time and again. Therefore, there must not be a Vakrīgraha in
a Dusthāna; else, enemies may arise if, in the 6th, repeated expenditure may
rise in the 12th, and there is a danger to life if a Vakrī Krūragraha is in the 8th.
85. There are 16 kinds of subdivisions of a Rāśi called the Vargas or the Divisional
charts. They are Rāśi D1, Horā D2, Dreṣkāṇa D3, Caturthāñśa D4, Saptāñśa D7,
Navāñśa D9, Daśāñśa D10, Dvādaśāñśa D12, Kālāñśa D16, Viñśāñśa D20,
Caturviṁśāñśa D24, Saptaviṁśāñśa D27, Triñśāñśa D30, Khavedāñśa D40,
Akṣavedāñśa D45 and Ṣaṣṭhyāñśa D60.
86. We should judge one’s physique from Lagna, wealth from Horā, happiness
through co-born from Dreṣkāṇa, fortunes from Caturthāñśa, children and
grandchildren from Saptāñśa, spouse from Navāńś, power (and influence)
from Daśāñśa, parents from Dvādaśāñśa, benefits and adversities through
conveyances from Kālāñśa, worship from Viṁśāñśa, learning from
Caturviṁśāñśa, strength and weakness from Bhāñśa, evil effects from
Triñśāñśa, auspicious and inauspicious effects from Khavedāñśa and all
indications from both Akṣavedāñśa and Ṣaṣṭhyāñśa.
87. These are four kinds, viz. Ṣadvarga, Saptavarga, Daśavarga and Ṣoḍaśavarga.
The Ṣadvargas consist of D1, D2, D3, D9, D12 and D30. Adding the D7 to the
Ṣadvargas, we get Saptavarga. Adding D10, D16 and D60 to the Saptavarga
we get the Dasavarga scheme. The Ṣoḍaśavarga contains all the 16 Vargas.
88. The Rāśi (D1), Dreṣkāṇa (D3), Navāñśa (D9) and Dvādaśāñśa (D12) are the
most used Vargas for regular day-to-day predictions. Among them, Navāñśa
is the most significant. When a Graha is in the same Rāśi and Navāñśa, it is
called Vargottama, which is conducive to favourable results. A Vargottama
Graha bestows favourable results even if it is Nīca Vargottama. A Graha in the
1st Dreṣkāṇa of Cararāśi, 2nd of Sthirarāśi and the 3rd of Ubhayarāśi are in
Vargottama Dreṣkāṇa in a special Dreṣkāṇa called Somanātha Dreṣkāṇa. A
Graha in Vargottama Navāñśa is invariably in Vargottama Dreṣkāṇa.
89. 12 Bhāvas govern different areas of life. By judging each of these individual
Bhāvas, we can judge one’s entire Kuṇḍalī. The lord of a Bhāva is called
Bhāvanātha, Bhāveśa, Bhāvādhipati or Bhāvapati. The lords of the 12 Bhāvas
are respectively called 1 Lagneśa LL, 2 Dhaneśa 2L, 3 Sahajeśa 3L, 4 Sukheśa

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4L, 5 Mantreśa/Suteśa 5L, 6 Ṣaṣṭheśa 6L, 7 Dāreśa 7L, 8 Randhreśa 8L, 9

Bhagyeśa/Dharmeśa 9L, 10 Karmeśa 10L, 11 Lābheśa 11L and 12 Vyāyeśa 12L.
90. The 1st Bhāva is called the Tanubhāva, and it denotes the body, its form,
colour, caste, stay in foreign lands, strength, weakness, good and bad acts,
place of residence, Bālāriṣṭa (infantile death), happiness and unhappiness.
91. The 2nd Bhāva is called the Dhanabhāva, and it denotes finance, money,
wealth, eye, face, speech, family, food, tongue, teeth, death, begging, timidity,
nose and welfare of family members.
92. The 3rd Bhāva is called the Sahajabhāva, and it denotes younger siblings and
cousins, courage, bravery, fear, voice, ear, fruits, father’s death, strength,
dress, mental stability, and firmness.
93. The 4th Bhāva is called the Sukhabhāva, and it denotes comfort, education,
conveyance, heart, landed property, house, mother, friends, relatives, cattle
and buildings.
94. The 5th Bhāva is called the Mantrabhāva, and it denotes children, intelligence,
meritorious deeds, charity, kingship, duty, respect for parents and success in
attempts.
95. The 6th Bhāva is called the Aribhāva, and it denotes diseases, troubles from
enemies, worries, injuries, litigation, sorrows, maternal uncle, injuries, armies,
mental worries and legal involvements.
96. The 7th Bhāva is called the Dārābhāva, and it denotes marriage, wife, travel,
death journeys, change of residence and foreign travel.
97. The 8th Bhāva is called the Randhrabhāva, and it denotes longevity,
misfortunes, sins, debts, hostility, death, difficulties, impediments, grief and
unhappiness resulting from sins committed in previous births, sudden and
untimely death and enemies.
98. The 9th Bhāva is called the Bhāgyabhāva, and it denotes the father, preceptor,
devatā, brāhmaṇa, guests, fortunes, meritorious deeds, righteousness,
charities and merit accrued from past births.
99. The 10th Bhāva is called the Karmabhāva, and it denotes livelihood,
profession, occupations, commerce, trade, honour, rank, fame, authority,
command, superior, boss, king, sovereign, government, and dress,
pilgrimage, occupations of one’s caste.
100. The 11th Bhāva is called the Lābhabhāva, and it denotes income, gains, profits,
elder brother, ornaments, fulfilment of desires, acquisition of wealth and
profits through commerce.
101. The 12th Bhāva is called the Vyāyabhāva, and it denotes losses, expenditures,
misery, mokṣa (salvation), poverty, expenses, donations, charities, hostile
activity, loss by theft, incarceration, bondage, an encounter with thieves, the
left eye, physical weakness, sin, sleeping comfort, feet, etc.
102. Effects of 1L: 1H: Physical happiness, prowess, intelligence, fickle-minded, two
wives, affairs with other females. 2H: Gainful, scholarly, happy, good qualities,

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religious, honourable, many wives. 3H: Equal a lion in fearlessness, all kinds
of wealth, honourable, two wives, intelligent, happy. 4H: Paternal and
maternal happiness, many brothers, lustful, virtuous, charming. 5H: Mediocre
happiness from children, lose the first child, honourable, wrathful, dear to
king. 6H: Krūrayuti and devoid of Saumyadṛṣṭi- lack physical happiness,
troubled by enemies. 7H: Krūra Lagneśa- the wife, does not live long. Saumya
Lagneśa- wanders, faces poverty and is dejected. Powerful Lagneśa- a king.
8H: An accomplished scholar, sickly, thievish, wrathful, a gambler, affairs with
others’ wives. 9H: Fortunate, dear to people, be a devotee of Śrī Viṣṇu, be
skilful, eloquent in speech and be endowed with wife, sons and wealth. 10H:
Endowed with paternal happiness, royal honour, famous, self-earned wealth.
11H: Always gainful, good qualities, virtues, fame, many wives. 12H: Devoid
of Saumyayutidṛṣṭi- bereft of physical happiness, wasteful expenditure,
wrathful.
103. Effects of 2L: 1H: Endowed with sons and wealth, inimical to his family, lustful,
hard-hearted, do others’ jobs. 2H: Wealthy, proud, two or more wives, lack
children. 3H: Saumya Sahajeśa- Fearless, wise, virtuous, lustful, miserly. Krūra
Sahajeśa- a heterodox. 4H: Acquire all kinds of wealth. Ucca Dhaneśa or with
Bṛhaspati- equal to a king. 5H: Wealthy, the person and his children are adept
in financial management and building wealth. 6H: Saumyayuti- gain wealth
through his enemies. Krūrayuti- loss through enemies, mutilation of shanks.
7H: Affairs with others’ wives, a doctor. Krūrayutidṛṣṭi- wife is of questionable
character. 8H: Abundant land and wealth, little marital felicity, lacking
happiness from his elder brother. 9H: Wealthy, diligent, skilful, sickly
childhood and happiness later, visit shrines, observe religious yoga etc. 10H:
Lustful, honourable, learned, many wives, much wealth, lack familial
happiness. 11H: All kinds of wealth, ever diligent, honourable, famous. 12H:
Adventurous, devoid of wealth, covet others’ wealth, lack happiness from the
eldest child.
104. Effects of 3L: 1H: Self-made wealth, worshipping, fearless, intelligent but
devoid of learning. 2H: Corpulent, lack courage, effort and enterprise, not
happy, covet others’ wives and wealth. 3H: Happiness through siblings,
endowed with wealth and sons, cheerful, extremely happy. 4H: Happy,
wealthy, intelligent, a wicked spouse. 5H: Endowed with sons and virtues.
Krūrayutidṛṣṭi- a formidable wife. 6H: Hostile to his sibling, affluent, hostile to
maternal uncle but dear to maternal aunt. 7H: Serve the king, unhappy
childhood, happiness at the end of life. 8H: Thievish, lives by serving others,
and dies at the gate of the royal palace (royal punishment). 9H: Lacking
paternal bliss, fortunes through wife, happiness from children and other
avenues. 10H: All kinds of happiness, and self-made wealth, nurture wicked
females. 11H: Gainful in trading, intelligent but devoid of learning,
adventurous, serve others. 12H: Spend on evil deeds, a wicked father,
fortunate through a female.

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105. Effects of 4L: 1H: Endowed with learning, virtues, ornaments, lands,
conveyances and maternal happiness. 2H: Enjoy pleasures, all kinds of wealth,
family life and honour, adventurous, cunning. 3H: Fearless, endowed with
servants, charitable, virtuous, self-earned wealth, free from diseases. 4H: A
minister, all kinds of wealth, skilful, virtuous, honourable, learned, happy,
cordial, his spouse. 5H: Happy, liked by all, devoted to Lord Viṣṇu, virtuous,
honourable, self-earned wealth. 6H: Lack maternal happiness, wrathful, a
thief, a conjurer, independent in action, hostile. 7H: Highly educated, sacrifice
his patrimony, mute in an assembly of scholars. 8H: Devoid of domestic and
other comforts, not much parental happiness, neuter-like. 9H: Dear to all,
devoted to Devatās, virtuous, honourable, all kinds of happiness. 10H: Royal
honours, an alchemist, contented, endowed with comforts, conquer the five
senses. 11H: Secret diseases, virtuous, charitable, helpful to others. 12H: Lack
of domestic and other comforts, has vices, foolish, lazy.
106. Effects of 5L: 1H: Scholarly, happiness from children, miserly, crooked, stealing
others’ wealth. 2H: Many sons, wealthy, support his family, honourable,
attached to his spouse, worldwide fame. 3H: Attached to his sibling, a
talebearer, miserly, always mind own work. 4H: Happy, happiness from the
mother, endowed with wealth and intelligence, a king, a minister, or a
preceptor. 5H: Virtuous and dear to friends. Saumyayuti- beget children.
Krūrayuti- lack children. 6H: Sons are his enemies, or he loses them and
acquires an adopted or purchased son. 7H: Honourable, devout, happiness
from children, helpful to others. 8H: Lacking happiness from children, cough
and pulmonary disorders, wrathful, no happiness. 9H: A prince or equivalent,
author treatises, famous, shine in his race (Kuladīpaka). 10H: Rājayoga, various
pleasures, widely famous. 11H: Learned, dear to people, an author of treatises,
very skilful and endowed with many sons and wealth. 12H: Lack happiness
from his sons, an adopted or purchased son.
107. Effects of 6L: 1H: Sickly, famous, inimical to his relatives, wealthy, honourable,
adventurous, virtuous. 2H: Adventurous, famous in his community, live
overseas, happy, eloquent, mind his work. 3H: Wrathful, lacks courage, hostile
to his siblings, disobedient servants. 4H: Lack happiness from the mother,
intelligent, a talebearer, jealous, evil-minded, very wealthy. 5H: Fluctuating
finances, selfish, enmity with his sons and friends, happy, kind. 6H: Enmity
with his relatives, friendly to others, mediocre happiness in wealth matters.
7H: Lack marital happiness, famous, virtuous, honourable, adventurous,
wealthy. 8H: Sickly, inimical, covet others’ wealth and wives, impure. 9H: Trade
in wood and stones, fluctuations in trade and wealth. 10H: Well known among
his men, hostile to his father, happy in a foreign land, an orator. 11H: Financial
gains from enemies or competitors, virtuous, adventurous, lacking happiness
from children. Krūra Ṣaṣṭheśa- losses caused by enemies and robbers, danger
to life caused by enemies and dacoits. 12H: Spend on vices, hostile to learned
people, torture living beings.

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108. Effects of 7L: 1H: Affairs with others’ wives, wicked, skilful, devoid of courage,
Vāta disorders. 2H: Many wives, fortune through wife, procrastinating. 3H:
Loss of children, rarely a son survives, may beget a daughter. 4H: Disobedient
or non-committed wife, fond of truth, intelligent, religious, dental diseases.
5H: honourable, endowed with all virtues, delighted, and with all kinds of
wealth. 6H: Sickly wife, hostile to her, wrathful, lack happiness. 7H: Happiness
from wife, courageous, skilful, intelligent, Vāta disorder. 8H: Lacking marital
happiness, wife is afflicted by diseases, arrogant, and not devoted to the
person, losses in trade, sickly, wrathful, lustful, and wasting money on
unchaste women. 9H: Affairs or company of many women, cordial to his wife,
many undertakings. Krūra Dāreśa- difficulties in begetting children. 10H:
Disobedient wife, religious, endowed with wealth and sons. 11H: Gain of
fortune through wife, less happiness from sons, beget daughters. 12H:
Penury, miserly, earning from clothes, wife is a spendthrift.
109. Effects of 8L: 1H: Lack of physical felicity, wounds and injuries, hostility to
Devatās and Brāhmaṇas. 2H: Lack bodily vigour, little wealth, not regain lost
wealth. 3H: Lacking fraternal happiness and strength, lazy, devoid of servants.
4H: Deprived of his mother, no house, lands and happiness, he betrays his
friends. 5H: Dull-witted, fewer children, long-lived, wealthy. 6H: Subdue
enemies, sickly childhood, and danger from snakes and water. 7H: Two wives.
Krūrayuti- downfall in business. 8H: Long-lived. Weakness- medium lifespan,
a thief, blameworthy, blame others. 9H: Betray his religion, a heterodox,
wicked wife, and steal others’ wealth. 10H: Lack happiness from the father, a
talebearer, lack a good source of earning. Saumyadṛṣṭi- the evils are nullified.
11H: Lack of wealth, miserable childhood, happiness later. Saumyayuti- long-
lived. 12H: Spend on evil deeds, short lifespan, more so, if subject to Krūrayuti.
110. Effects of 9L: 1H: Fortunate, honoured by the king, virtuous, charming,
learned, honoured by the public. 2H: A scholar, dear to all, wealthy, sensuous,
happiness from wife and sons. 3H: Fraternal happiness, wealthy, virtuous,
charming. 4H: Endowed with houses, conveyances and happiness, all kinds of
wealth, devoted to his mother. 5H: Endowed with sons and prosperity,
devoted to elders, bold, charitable, learned. 6H: Meagre prosperity, lacking
happiness from maternal relatives, ever troubled by enemies. 7H: Happiness
after marriage, virtuous and famous. 8H: Not prosperous, lacking happiness
from his elder brother. 9H: Abundant fortunes, virtues, beauty, and much
happiness from siblings. 10H: A king or equivalent, a minister, an Army chief,
virtuous, dear to all. 11H: Wealth increases daily, devoted to elders, virtuous,
meritorious deeds. 12H: Loss of fortunes, expenditure on auspicious acts,
becomes poor on account of entertaining guests.
111. Effects of 10L: 1H: Scholarly, famous, a poet, sickly childhood and happiness
later, wealth increases daily. 2H: Wealthy, virtuous, honoured by the king,
charitable, happiness from father and others. 3H: Happiness from siblings and
servants, fearless, virtuous, eloquent, truthful. 4H: Happy, look after mother’s
welfare, lord over conveyances, lands and houses, virtuous, wealthy. 5H: All

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kinds of learning, always delighted, wealthy, happiness from sons. 6H: Lacking
happiness from the father, skilful but lacking wealth, troubled by enemies.
7H: Happiness from wife, intelligent, virtuous, eloquent, truthful, religious. 8H:
Devoid of meritorious acts, long-lived, blame others. 9H: One born into a
royal family becomes a king. A normal person becomes equal to a king,
wealthy, happiness from children. 10H: Skilful in all jobs, fearless, truthful,
devoted to elders. 11H: Endowed with wealth, happiness and sons, virtuous,
truthful, ever delighted. 12H: Spend through royal abodes, fear from enemies,
worried despite being skilful.
112. Effects of 11L: 1H: Sincere, wealthy, happy, even-sighted, a poet, eloquent,
ever gainful. 2H: All kinds of wealth and accomplishments, charitable,
religious, ever happy. 3H: Skilful in all jobs, wealthy, happiness from siblings,
sometimes gout pains. 4H: Gain from maternal relatives, visit shrines,
undertake pilgrimages, and happiness through houses and lands. 5H: Happy,
educated, virtuous, religious, happy. 6H: Sickly, cruel, live overseas, troubled
by enemies. 7H: Gain through the wife’s relatives, charitable, virtuous, sensual,
and obedient to the spouse. 8H: Reversals in undertakings, Dīrghāyu, wife
predeceases him. 9H: Fortunate, skilful, truthful, honoured by the king,
affluent. 10H: Honoured by the king, virtuous, faithful to his religion,
intelligent, truthful, and controlling his senses. 11H: Gain in all his
undertakings, learning and happiness increase daily. 12H: Depend on good
deeds, sensuous, many wives, and befriending barbarians (Mlecchas, or
people of a different culture/religion).
113. Effects of 12L: 1H: Spendthrift, frail constitution, Kapha disorder, lacking
wealth and learning. 2H: Spend on evil deeds, religious, speak sweetly,
virtuous, happiness. 3H: Lack of happiness from siblings, hostile to others,
focused on self-nourishment. 4H: Lack of happiness from the mother,
financial losses, lands, conveyances and houses. 5H: Devoid of sons and
learning, spend wealth and visit shrines to beget a son. 6H: Hostility with own
men, wrathful, sinful, miserable, affairs with others’ wives. 7H: Expenditure
through wife, lack conjugal bliss, bereft of learning and strength. 8H: Ever
gainful, affable speaker, medium lifespan, all good qualities. 9H: Dishonour
his elders, hostile even to friends, selfish, ever intent on achieving his ends.
10H: Expenditure through royal people, moderate happiness from the father.
11H: Financial losses brought up by others, sometimes gaining from others.
12H: Heavy expenditure, lacking physical felicity, irritable, wrathful.
114. Bhava analysis from Jātakapārijāta: Rule 1-5: (1) When a Saumya or the
Bhāvanātha occupies/dṛṣṭies a Bhāva, the Bhāva prospers. If the Bhāva is
subject to Krūrayutidṛṣṭi, the auspicious results are proportionally diminished.
(2) If both Saumyas and Krūras influence a Bhāva, the results should be judged
based on their relative strength. (3) When a Graha (Kāraka/Bhāvanātha) is in
a Nīca/Śatru Rāśi, the Bhāva (owned/occupied) is spoilt. In contrast, when a
Graha is in its Mūlatrikoṇa/Svakṣetra/Ucca/ Mitra Rāśi, the Bhāva prospers. (4)
When a Bhāvanātha is in a dusthāna, its Bhāva is ruined. Similarly, when a

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Trikeśa occupies a Bhāva, the results of that Bhāva are ruined. Some
redemption is expected when the Bhāva is subject to Saumyadṛṣṭi. (5) When
a Bhāvanātha is in a Kendrakoṇa from the Lagna, subject to Saumyadṛṣṭi, in
Ucca Varga (Dreṣkāṇa/Navāñśa) or powerful in Ṣaḍbala, the Bhāva.
115. Bhava analysis from Jātakapārijāta: Rule 6-10: (6) If Saumyas occupy the
Kendrakoṇas from a Bhāva without Krūrayutidṛṣṭi, the Bhāva prospers. The
results are mixed if both Saumyas and Krūras influence those places. If the
Krūra so placed is the Bhāvanātha, it does not ruin the Bhāva. The effects are
experienced in the Daśābhuktis of the Grahas. (7) A Bhāva is ruined if the
Bhāvanātha is weak/afflicted in the following ways (a) placed in the 8th house
from the Bhāva, (b) Astāṅgata, (c) in a Nīca/Śatru Rāśi (d) missing
Saumyayutidṛṣṭi. (8) A Bhāva does not prosper if Rāśyeśa of the Bhāvanātha is
in a Dusthāna, Śatrurāśi or Asta. (9) If a Graha is in a Dusthāna or
Krūra/Nīca/Śatru Navāñśa, it is afflicted or powerless. Suppose the Graha is
dṛṣṭied by a fortified Saumya who is in Ucca/Mitra Navāñśa. In that case, the
weakness of the “weak/afflicted” Graha is curtailed, and some auspicious
results of the Bhāva (owned/occupied) are experienced. (10) If the
Bhāvanātha’s Rāśyeśa is in a Duḥstha, then Bhāva becomes weak (in
bestowing auspicious results). Similarly, if the Rāśyeśa is in a Svakṣetra, Ucca,
Mitra or Sva Rāśi, the specific Bhāva becomes strong in bestowing auspicious
results.
116. Bhava analysis from Jātakapārijāta: Rule 11-12: (11) If from a Bhāva, the
Bhāvanātha, Bhāvanātha’s Mitra or the Bhāvanātha’s Uccanātha are in the 2nd,
3rd, or 11th from the Bhāva, the Bhāva prospers, provided the Grahas are not
in their Nīca/Śatru Rāśi or Asta. (12) A Graha produces its full Bhāva effects
near the Bhāvamadhya. In other places, the effects are proportionally
reduced.
117. There are 4320000 sidereal years in a Mahāyuga. In this, there are
1577917828 Sāvanadinas. In a Kalpa, there are 1000 Mahāyugas, and
1577917828000 Sāvanadinas. Sāvanadina is a civil day and is the duration
between two sunrises.
118. The J2000 (JD 2451545 01.01.2000 12:00 GMT) Mean Longitudes
(Madhyasphuṭa) of the Grahas are Sūrya 256.482, Candra 195.631, Maṅgala
331.485, Budha 227.988, Bṛhaspati 10.405, Śukra 158.016, Śani 26.048, Rāhu
99.987, Ketu 279.987, Prajāpati (Uranus) 289.503, Varuṇa (Neptune) 281.231
and Yama (Pluto) 215.883.
119. The Mean Revolutions (Bhagaṇa) of Grahas in Mahāyugas according to
Sūryasiddhānta are Sūrya 4320000, Candra 57753336, Maṅgala 2296832,
Budha Ucca 17937060, Bṛhaspati 364220, Śukra Ucca 7022376, Śani 146568,
Rāhu/Ketu -232238. Their modern values of Bhagaṇa are Sūrya 4320028,
Candra 57753364, Maṅgala 2296892, Budha Ucca 17937184, Bṛhaspati
364196, Śukra Ucca 7022300, Śani 146656, Rāhu/Ketu -232270, Prajāpati
51416, Varuṇa 26220 and Yama 17424.

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120. The Mean Daily Speed of the Grahas in degrees are Sūrya 0.985607, Candra
13.17636, Maṅgala 0.524033, Budha Ucca 4.092338, Bṛhaspati 0.083052,
Śukra Ucca 1.602128, Śani 0.033455, Rāhu/Ketu -0.052992, Prajāpati 0.011731,
Varuṇa 0.005981 and Yama 0.003975. Daily speed = Bhagaṇa * 360 /
1577917828, where 1577917828 is the Sāvanadina in a Mahāyuga.
121. The Longitudes of Perihelion (w1) of the Grahas at J2000 are Candra 59.382,
Budha 53.487, Śukra 107.796, Pṛthvī 78.959, Maṅgala 312.111, Bṛhaspati
350.304, Śani 68.89, Prajapati 148.463, Varuṇa 22.71, Yama 200.126. Their
Kalpa Bhagaṇa, the Mean revolutions in a Kalpa are Candra 488125677.043,
Budha 19128.474, Śukra 6815.741, Pṛthvī 38155.227, Maṅgala 54269.651,
Bṛhaspati 21839.559, Śani 65016.932, Prajapati 11120.649, Varuṇa 1211.955,
Yama -1162.62. Mean daily speed = Kalpa Bhagaṇa * 360 / 1577917828000.
122. The Longitudes of the Ascending Node (N) of the Grahas at J2000 are Candra
101.072, Budha 24.368, Śukra 52.701, Pṛthvī 0.0, Maṅgala 25.742, Bṛhaspati
76.322, Śani 89.669, Prajapati 49.991, Varuṇa 107.815, Yama 86.331. Their
Kalpa Bhagaṇa are Candra -232269736.9, Budha -14657.37, Śukra -32729.793,
Pṛthvī 0.0, Maṅgala -32223.69, Bṛhaspati 15629.918, Śani -30018.722,
Prajapati 6887.804, Varuṇa -727.58, Yama -972.001. Mean daily speed = Kalpa
Bhagaṇa * 360 / 1577917828000.
123. The Eccentricity (e) of their orbits are Candra 0.054900, Budha 0.205637, Śukra
0.006764, Pṛthvī 0.016732, Maṅgala 0.093365, Bṛhaspati 0.048536, Śani
0.055508, Prajapati 0.046857, Varuṇa 0.008954, Yama 0.248852.
124. The Inclination (i) of the Grahas are Candra 5.1454, Budha 7.006, Śukra - 3.398,
Pṛthvī 0.0, Maṅgala 1.852, Bṛhaspati 1.299, Śani 2.494, Prajapati 0.773, Varuṇa
1.77, Yama 0.249.
125. The Mean Distance (a) of the Grahas from Sūrya in AU (Astronomical Unit)
are Budha 0.387; Śukra 0.723, Pṛthvī 1.0, Maṅgala 1.524, Bṛhaspati 5.202, Śani
9.541, Prajāpati 19.188, Varuṇa 30.07, Yama 39.487. Candra’s mean distance
from Pṛthvī is 0.00257. 1 AU = 1.495978707E11 m.
126. Modified JD or MJD values from 1950 to 2050 at 1 Jan 00:00 Hrs (Epoch =
J2000): 50: -18262.5, 51: -17897.5, 52: -17532.5, 53: -17166.5, 54: -16801.5,
55: -16436.5, 56: -16071.5, 57: -15705.5, 58: -15340.5, 59: -14975.5, 60: -
14610.5, 61: -14244.5, 62: -13879.5, 63: -13514.5, 64: -13149.5, 65: -12783.5,
66: -12418.5, 67: -12053.5, 68: -11688.5, 69: -11322.5, 70: -10957.5, 71: -
10592.5, 72: -10227.5, 73: -9861.5, 74: -9496.5, 75: -9131.5, 76: -8766.5, 77: -
8400.5, 78: -8035.5, 79: -7670.5, 80: -7305.5, 81: -6939.5, 82: -6574.5, 83: -
6209.5, 84: -5844.5, 85: -5478.5, 86: -5113.5, 87: -4748.5, 88: -4383.5, 89: -
4017.5, 90: -3652.5, 91: -3287.5, 92: -2922.5, 93: -2556.5, 94: -2191.5, 95: -
1826.5, 96: -1461.5, 97: -1095.5, 98: -730.5, 99: -365.5, 00: -0.5, 01: 365.5, 02:
730.5, 03: 1095.5, 04: 1460.5, 05: 1826.5, 06: 2191.5, 07: 2556.5, 08: 2921.5, 09:
3287.5, 10: 3652.5, 11: 4017.5, 12: 4382.5, 13: 4748.5, 14: 5113.5, 15: 5478.5,
16: 5843.5, 17: 6209.5, 18: 6574.5, 19: 6939.5, 20: 7304.5, 21: 7670.5, 22:
8035.5, 23: 8400.5, 24: 8765.5, 25: 9131.5, 26: 9496.5, 27: 9861.5, 28: 10226.5,

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29: 10592.5, 30: 10957.5, 31: 11322.5, 32: 11687.5, 33: 12053.5, 34: 12418.5,
35: 12783.5, 36: 13148.5, 37: 13514.5, 38: 13879.5, 39: 14244.5, 40: 14609.5,
41: 14975.5, 42: 15340.5, 43: 15705.5, 44: 16070.5, 45: 16436.5, 46: 16801.5,
47: 17166.5, 48: 17531.5, 49: 17897.5, 50: 18262.5.
127. Julian Date JD = MJD + 2451545. Sṛṣṭi Ahargaṇa = JD + 714401708162.4604.
Kali Ahargaṇa = JD - 588465.5395. The Sṛṣṭi and Kali Ahargaṇas are the
continuous day count from Sṛṣṭi and Kali. The J2000 Sṛṣṭi Ayanāñśa is
23.971177. Sṛṣṭi Ayanāñśa = 23.971177 + MJD * 3.824477E-5.
128. Day elapsed from Jan1 = date + month index – 1. For a non-leap year the
month indices are Jan- 0, Feb- 31, Mar- 59, Apr- 90, May- 120, Jun- 151, Jul-
181, Aug- 212, Sep- 243, Oct- 273, Nov- 304, Dec- 334. For a leap year the
month indices are Jan- 0, Feb- 31, Mar- 60, Apr- 91, May- 121, Jun- 152, Jul-
182, Aug- 213, Sep- 244, Oct- 274, Nov- 305, Dec- 335. We need to convert
the local time to GMT, using the following formula: GMT = Local time - Time
zone. The time zone is +ve for East and -ve for West. For instance, for
Singapore, the time zone is +8. If the local standard meridian (longitude) is
known, we can also use GMT = Local time - Local standard longitude / 15.
Precise Days Elapsed = Days elapsed + GMT / 24. MJD = MJD for the year +
Precise Days Elapsed.
129. Let us find the MJD (modified JD) on 22 July 2021 at 4:45 pm SGT, Singapore.
The time zone for Singapore is GMT+8. First and foremost, let us find the time
elapsed from midnight of the beginning of the year GMT, i.e., 01.01.2021
00:00 GMT. The time in GMT is 22.07.2021 16.75 - 8.013, which is 22.07.2021
8.75 hrs. For July, the month index is 181 for a non-leap year. Day elapsed
from Jan1 = 22 + 181 - 1 = 202. Precise Days Elapsed = 202 + 8.75 / 24 =
202.364583. The MJD for 2021 is 7670.5 as per the data stated above. The
MJD = 7670.5 + 202.364583 = 7872.864583.
130. Analytical model of computing Approximate Graha coordinates: Step1:
Ascertain the MJD (days elapsed from J2000). Step2: Ascertain the Mean
Longitude (l) of the Graha (lp) and Pṛthvī (le). Step3: Ascertain the Longitude
of Perihelion (w1) of the Graha (w1p) and Pṛthvī (w1e). Step4: Determine the
Mean Anomaly (M). M = l - w1. Mr = M in radians = M * π/180. This must be
found for both the Graha (Mp) and Pṛthvī (Me). Step5: Determine the
Eccentric Anomaly (E). E = Mr + e * sin(Mr) * (1 + e * cos(Mr)). Here ‘e’ is the
eccentricity of the Graha. Convert E2 to degrees by multiplying 180/π. This
must be found for both the Graha (Ep) and Pṛthvī (Ee). Step6: Compute the
Distance from Sūrya (r) and True Anomaly (v). y = a sqrt(1 - e^2) sin E; x = a
(cos E - e); r = sqrt(x^2 + y^2). True Anomaly v = atan2 (y, x). Here ‘a’ is the
mean distance of the Graha. Step7: Find True Helio Longitude (l’). l’ =

13 If say, that the time was 7:30am of 22.07.2021. The GMT time would have been
22.07.2021 7.5 - 8.0 = 21.07.2021 23.5. Since the value is negative, we added 24 to the time,
and shifted the day to one day before. Note that the date is shifted from 22nd July to 21st
July.

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longitude of perihelion + true anomaly = w1 + v. Step8: Find the Rectangular

Helio Ecliptic Coordinate (x’, y’, z’). x’ = r cos l’; y’ = r sin l’, z’=0. Compute this
for the Graha (x’g, y’g) and the Pṛthvī (x’e, y’e). True helio longitude = atan2(y’,
x’). Step9: Find the rectangular Geo Ecliptic Coordinate xg = x’g – x’e, and yg
= y’g – y’e. Step10: Find the distance of the Graha from Pṛthvī (r) and the True
Longitude (l). The distance of the Graha from Pṛthvī r = sqrt(xg^2 + yg^2)
and Geo longitude l = atan2(yg, xg). Additional notes: For Sūrya and Candra,
only Step1 to Step7 are needed. Sūryasphuṭa = Pṛthvī Sphuṭa + 180.
Candrasphuṭa is derived from Pṛthvī instead of Sūrya. For Rāhu/Ketu, only
Step1 and Step2 are needed.
131. Sāyana Sphuṭa = Nirāyana Sphuṭa + Ayanāñśa, or Nirāyana Sphuṭa = Sāyana
Sphuṭa - Ayanāñśa.
132. The Mṛtyubhāga of Grahas are as follows – (1) Sūrya: ♈ 20°, ♉ 9°, ♊ 12°, ♋
6°, ♌ 8°, ♍ 24°, ♎ 16°, ♏ 17°, ♐ 22°, ♑ 2°, ♒ 3°, ♓ 23; (2) Candra: ♈ 8°, ♉
25°, ♊ 22°, ♋ 22°, ♌ 21°, ♍ 1°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 20°, ♓ 10; (3)
Maṅgala: ♈ 19°, ♉ 28°, ♊ 25°, ♋ 23°, ♌ 29°, ♍ 28°, ♎ 14°, ♏ 21°, ♐ 2°, ♑
15°, ♒ 11°, ♓ 6; (4) Budha: ♈ 15°, ♉ 14°, ♊ 13°, ♋ 12°, ♌ 8°, ♍ 18°, ♎ 20°,
♏ 10°, ♐ 21°, ♑ 22°, ♒ 7°, ♓ 5; (5) Bṛhaspati: ♈ 19°, ♉ 29°, ♊ 12°, ♋ 27°, ♌
6°, ♍ 4°, ♎ 13°, ♏ 10°, ♐ 17°, ♑ 11°, ♒ 15°, ♓ 28; (6) Śukra: ♈ 28°, ♉ 15°,
♊ 11°, ♋ 17°, ♌ 10°, ♍ 13°, ♎ 4°, ♏ 6°, ♐ 27°, ♑ 12°, ♒ 29°, ♓ 19°; (7) Śani:
♈ 10°, ♉ 4°, ♊ 7°, ♋ 9°, ♌ 12°, ♍ 16°, ♎ 3°, ♏ 18°, ♐ 28°, ♑ 14°, ♒ 13°, ♓
15; (8) Rāhu: ♈ 14°, ♉ 13°, ♊ 12°, ♋ 11°, ♌ 24°, ♍ 23°, ♎ 22°, ♏ 21°, ♐ 10°,
♑ 20°, ♒ 18°, ♓ 8; (9) Ketu: ♈ 8°, ♉ 18°, ♊ 20°, ♋ 10°, ♌ 21°, ♍ 22°, ♎ 23°,
♏ 24°, ♐ 11°, ♑ 12°, ♒ 13°, ♓ 14; (10) Lagna: ♈ 1°, ♉ 9°, ♊ 22°, ♋ 22°, ♌
25°, ♍ 2°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 24°, ♓ 10; (11) Māndi: ♈ 23°, ♉ 24°,
♊ 11°, ♋ 12°, ♌ 13°, ♍ 14°, ♎ 8°, ♏ 18°, ♐ 20°, ♑ 10°, ♒ 21°, ♓ 22. The
glyphs of the Rāśis are ♈ Meṣa°, ♉ Vṛṣabha°, ♊ Mithuna°, ♋ Karka°, ♌ Siṅha°,
♍ Kanyā°, ♎ Tulā°, ♏ Vṛścika°, ♐ Dhanu°, ♑ Makara°, ♒ Kumbha°, ♓ Mīna.
Grahas in Mṛtyubhāga suffer the danger of great peril and death. To find
whether a Graha is in Mṛtyubhāga, “round up” the Graha’s Sphuṭa and check
it in the above list. Let us say Śukra is in Mīna 18°27’12”. It is rounded up to
19°. We notice that 19° of Mīna is Śukra’s Mṛtyubhāga; therefore, we conclude
that Śukra is in Mṛtyubhāga.
133. Amṛta, Viṣa and Uṣṇa Ghaṭikās: When a Nakṣatra is divided into 60 parts
called Nakṣatra Ghaṭikās, some of them are designated as Amṛta, Viṣa and
Uṣṇa Ghaṭikās. In a Rāśi, there are 2.25 Nakṣatras and, therefore, 135 Nakṣatra
Ghaṭikās. Given below are these special Nakṣatra Ghaṭikās mapped to the 12
Rāśis. To find whether a Graha is in any of these special Ghaṭikās, we use the
formula Nakṣatra Ghaṭikā = Sphuṭa / 30 * 135. Let us say, in a Kuṇḍalī, the
Lagna is in Dhanu 9:46:41. Its Sphuṭa is 9 + 46/60 + 41/3600 = 9.778. The
Nakṣatra Ghaṭikā = 9.778 / 30 * 135 = 44.001 = 45th. We notice that Dhanu
44-48 is Amṛtaghaṭikā. Therefore, the Lagna is in Amṛtaghaṭikā. Again,
suppose Candra is in Dhanu 24.222°. This is equivalent to 24.222° / 30 * 135
= 108.99 = 109th. Even Candra is in Amṛtaghaṭikā in Dhanu Rāśi. Lagna’s

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Sphuṭa is 9.778° of Dhanu, which is (9 - 1) * 30 + 9.778° = 249.778° Meṣādi

Sphuṭa. This is in 249.778°/13.333° = 18.73 = 19th Nakṣatra, which is Mūla.
Similarly, Candra is in (9 - 1) * 30 + 24.222° = 264.222° Meṣādi Sphuṭa and his
Nakṣatra is 264.222° / 13.333° = 19.82 = 20th Nakṣatra, which is Pūrvāṣāṛhā.
Therefore, the Lagna is in Amṛitaghaṭikā of Mūla, and Candra is in
Amṛtaghaṭikā of Pūrvāṣāṛhā. Grahas, Āruṛhas etc. in the Amṛitaghaṭikā
indicate prosperity, in the Viṣaghaṭikā, destruction, and in the Uṣṇaghaṭikā,
pain and suffering.
134. Amṛtaghaṭikā: Meṣa: 42-46, 108-112; Vṛṣabha: 39-43, 97-101; Mithuna: 8-12,
65-69; Karka: 9-13, 59-63, 131-135; Siṅha: 54-58, 104-108; Kanyā: 28-31, 90-
94; Tulā: 14-18, 68-72, 128-132; Vṛścika: 49-53, 113-117; Dhanu: 44-48, 108-
112; Makara: 29-33, 79-83; Kumbha: 4-8, 73-76, 130-134; Mīna: 63-67, 129-
133.
135. Viṣaghaṭikā: Meṣa: 50-54, 84-88; Vṛṣabha: 15-19, 85-89, 119-123; Mithuna:
41-45, 120-124; Karka: 35-39, 107-111; Siṅha: 30-34, 80-84; Kanyā: 3-7, 67-
71, 125-129; Tulā: 44-48, 104-108; Vṛścika: 25-29, 89-93; Dhanu: 20-24, 84-
88; Makara: 5-9, 55-59, 115-119; Kumbha: 48-52, 106-110; Mīna: 39-43, 105-
109.
136. Uṣṇaghaṭikā: Meṣa: 8-15, 115-120; Vṛṣabha: 6-15, 53-60; Mithuna: 25-30, 51-
60, 98-105; Karka: 70-75, 96-105; Siṅha: 7-15, 115-120; Kanyā: 6-15, 53-60;
Tulā: 25-30, 51-60, 90-98; Vṛścika: 67-75, 95-105; Dhanu: 1-8, 112-120;
Makara: 5-15, 45-53; Kumbha: 22-30, 50-60, 90-98; Mīna: 67-75, 95-105.
137. In Sūrya’s Aṣṭakavarga, Sūrya/Maṅgala/Śani is favourable in 1, 2, 4, 7, 8, 9, 10
and 11 from self. Śukra in 6, 7 and 12. Bṛhaspati in 5, 6, 9 and 11. Candra in 3,
6, 10 and 11. Budha in 3, 5, 6, 9, 10, 11 and 12. Lagna in 2, 3, 4, 6, 10 and 11.
138. In Candra’s Aṣṭakavarga, he is favourable in 1, 3, 6, 7, 10 and 11 from self.
Śukra in 3, 4, 5, 7, 9, 10 and 11. Bṛhaspati in 1, 4, 7, 8, 10, 11 and 12. Sūrya in
3, 6, 7, 8, 10 and 11. Budha in 1, 3, 4, 5, 7, 8 and 10. From Maṅgala in 2, 3, 5,
6, 9, 10 and 11. Śani in 3, 5, 6 and 11. Lagna in 3, 6, 10 and 11.
139. In Maṅgala’s Aṣṭakavarga, he is favourable in 1, 2, 4, 7, 8, 10 and 11 from self.
From Śukra, he’s good in 6, 8, 11 and 12. Bṛhaspati in 6, 10, 11 and 12. Sūrya
in 3, 5, 6, 10 and 11. From in 3, 5, 6 and 11. From Candra in 3, 6 and 11. Śani
in 1, 4, 7, 8, 9, 10 and 11. Lagna in 1, 3, 6, 10 and 11.
140. In Budha’s Aṣṭakavarga, he is favourable in 1, 3, 5, 6, 9, 10 and 11 from self.
Śukra in 1, 2, 3, 4, 5, 8, 9 and 11. Bṛhaspati in 6, 8, 11 and 12. Sūrya in 5, 6, 9,
11 and 12. Maṅgala/Śani in 1, 2, 4, 7, 8, 9, 10 and 11. Candra in 2, 4, 6, 8, 10
and 11. Lagna in 1, 2, 4, 6, 8, 10 and 11.
141. In Bṛhaspati’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 7, 8, 10 and 11 from
self. Śukra in 2, 5, 6, 9, 10 and 11. Budha in 1, 2, 4, 5, 6, 9, 10 and 11. Sūrya in
1, 2, 3, 4, 7, 8, 9, 10 and 11. Maṅgala in 1, 2, 4, 7, 8, 10 and 11. Śani in 3, 5, 6
and 12. Candra in 2, 5, 7, 9 and 11. Lagna in 1, 2, 4, 5, 6, 7, 9, 10 and 11.
142. In Śukra’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 5, 8, 9 and 11 from self.
Bṛhaspati in 5, 8, 9, 10 and 11. Budha in 3, 5, 6, 9 and 11. Sūrya in 8, 11 and

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12. Maṅgala in 3, 5, 6, 9, 11 and 12. Śani in 3, 4, 5, 8, 9, 10 and 11. Candra in

1, 2, 3, 4, 5, 8, 9, 11 and 12. Lagna in 1, 2, 3, 4, 5, 8, 9 and 11.
143. In Śani’s Aṣṭakavarga, he is favourable in 3, 5, 6 and 11 from self. Bṛhaspati in
5, 6, 11 and 12. Budha in 6, 8, 9, 10, 11 and 12. Sūrya in 1, 2, 4, 7, 8, 10 and 11.
Maṅgala in 3, 5, 6, 10, 11 and 12. Śukra in 6, 11 and 12. Candra in 3, 6 and 11.
Lagna in 1, 3, 4, 6, 10 and 11.
144. Trikoṇa Śodhana: (a) If in a Trikoṇa, all the three Rāśis have an equal number
of Rekhās, remove all. (b) If one Rāśi has Zero Rekhā, no change in the other
two Rāśis shall be made. (c) If all Rāśis have Rekhās, the least among them
should be reduced from all the Rāśis of the group. (d) If two Rāśis of the group
have Zero Rekhās, then the third one is zeroised.
145. Ekādhipatya Śodhana: This Śodhana is done only for Grahas owning two Rāśis.
This Śodhana is applied when at least one of the Rāśi in the pair is unoccupied.
When Grahas occupy both Rāśis, this Śodhana is not applied. This is also not
applied when one of the Rāśis has zero Trikoṇa Śodhita Rekhās. There are two
essential rules. Principle1: If one of the Rāśis is occupied: The Rekhās of the
occupied Rāśi are subtracted from the unoccupied one. If the result is less
than zero, it is limited to zero. Principle2: If both Rāśis are unoccupied: The
least Rekhās among the Rāśis are subtracted from the Rekhās of both the
Rāśis.
146. The average transit periods of Grahas through a Rāśi in days are
Sūrya/Budha/Śukra 30.438, Candra 2.277, Maṅgala 57.248, Bṛhaspati 361.221,
Śani 896.732, Rāhu/Ketu -566.127, Prajāpati 2557.238, Varuṇa 5015.76 and
Yama 7546.669. It is 1.88 months for Maṅgala, 11.867 months for Bṛhaspati,
29.461 months for Śani, 18.599 months for Rāhu/Ketu, 7.001 years for
Prajāpati, 13.732 years for Varuṇa and 20.662 years for Yama. The heliocentric
transit period in days for Budha is 7.331, and Śukra is 18.725.
147. The Synodic Periods of Grahas in days are Candra 29.531, Maṅgala 779.94,
Bṛhaspati 398.867, Śani 378.091, Prajāpati 369.657, Varuṇa 367.487 and Yama
366.736, Rāhu/Ketu 346.623. The synodic period of Budha is 115.877, and
Śukra 583.922. The synodic period is the time taken for two consecutive
conjunctions, a Graha with Sūrya.
148. Gocara Sūrya is favourable in the 6th, 3rd and 10th from the Janmarāśi, Candra
in the 3rd, 10th, 6th, 7th and 1st; Bṛhaspati in the 7th, 9th, 2nd and 5th; Maṅgala
and Śani in the 6th and 3rd; Budha in the 6th, 2nd, 4th, 10th and 8th; all Grahas
are favourable in the 11th; Śukra is favourable in all places besides the 10th, 7th
and 6th, Rāhu and Ketu are similar to Sūrya.
149. Sūrya’s favourable Gocara through 3rd, 6th, 10th or 11th is blocked by a Graha
in 9th, 12th, 4th or 5th. Candra’s favourable Gocara through 1st, 7th, 3rd, 6th, 10th
or 11th is blocked by a Graha in the 5th, 2nd, 9th, 12th, 4th or 8th. Maṅgala’s or
Śani’s favourable Gocara through 3rd, 6th or 11th is blocked by a Graha in 12th,
9th or 5th. Budha’s favourable Gocara through 2nd, 4th, 6th, 8th, 10th or 11th is
blocked by a Graha in 5th, 3rd, 9th, 1st, 7th or 12th. Bṛhaspati’s favourable Gocara

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through 2nd, 11th, 9th, 5th or 7th is blocked by Graha in 12th, 8th, 10th, 4th or 3rd.
Śukra’s favourable Gocara through 1st, 2nd, 3rd, 4th, 5th, 8th, 9th, 11th or 12th is
blocked by a Graha in 8th, 7th, 1st, 10th, 9th, 5th, 11th, 3rd or 6th. Sūrya and Śani
do not block each other’s favourable Gocara. Similarly, Candra and Budha do
not block each other. This is because Sūrya - Śani and Candra - Budha are
father and son pairs.
150. Gocara Sūrya, from 1st onwards, indicates (1) fatigue, loss of wealth, irritated,
suffering from diseases, wearisome journey; (2) loss of wealth, unhappiness,
duped by others, obstinacy; (3) acquisition of a new position, financial gains,
happiness, freedom from sickness, destruction of enemies; (4) diseases,
impediments in sexual enjoyments; (5) mental agitation, ill-health,
embarrassment; (6) recovery from diseases, destruction of enemies,
alleviation of sorrows and mental anxieties; (7) tedious travelling, a disorder
in the stomach and the anus, suffering of humiliation; (8) suffering from fear
and diseases, invite quarrel, incur royal displeasure, suffer from excessive
heat; (9) danger, humiliation, separation from his kith and kin, mental
depression; (10) mighty undertaking is completed, a new position; (11)
honour, wealth and freedom from diseases; (12) sorrow, loss of wealth,
quarrel with friends and fever.
151. Gocara Candra, from 1st onwards, indicates (1) dawning of fortune; (2) loss of
wealth; (3) success; (4) fear; (5) sorrow; (6) freedom from disease; (7)
happiness; (8) untoward events; (9) sickness; (10) attainment of one’s
cherished wishes; (11) joy and (12) expenditure.
152. Gocara Maṅgala, from 1st onwards, indicates (1) melancholy of the mind,
separation from one’s relations, diseases caused by blood, bile or heat; (2)
fear, hot words, loss of wealth; (3) success, happiness, gain of golden
ornaments; (4) loss of position, stomach disorders such as dysentery,
diarrhoea, etc., sorrow through relations; (5) fever, unnecessary desires,
mental anguish caused through one’s son, or quarrel with one’s relations; (6)
termination of strife and the withdrawal of enemies, alleviation of disease
victory, financial gain and success; (7) misunderstanding with one’s wife, eye-
disease, stomach-ache etc.; (8) fever, anaemia, loss of wealth and honour; (9)
humiliation, loss of wealth, retardation due to bodily weakness and wastage
of several constituent elements of the body; (10) misbehave, suffer from
exhaustion; (11) In financial gain, freedom from sickness, gain of landed
property; (12) loss of wealth, suffer from diseases caused by excessive heat.
153. Gocara Budha, from 1st onwards, indicates (1) loss of wealth; (2) financial gain;
(3) fear from enemies; (4) influx of money; (5) quarrel with one’s wife and
children; (6) success; (7) misunderstandings; (8) acquisition of children, wealth
etc.; (9) impediments; (10) all-round happiness; (11) prosperity; (12) fear of
humiliation.
154. Gocara Bṛhaspati, from 1st onwards, indicates (1) leaving the home country,
heavy expenditure, ill will towards others; (2) acquiring money, having
domestic happiness, words having weight; (3) loss of position, separation

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from one’s friends, obstacle to business, disease; (4) sorrow through relations,
humiliation, danger from Quadrupeds; (5) birth of children, friendship with
the good, royal favour; (6) trouble from enemies and cousins, suffer from
diseases; (7) travel on the auspicious undertaking, happiness from wife,
blessed with children; (8) tedious journeys, unlucky, loss of money, feel
miserable; (9) successful, enjoying prosperity; (10) danger to one’s prosperity,
position and children; (11) birth of children, new position, honour; (12) grief
and fear due to properties.
155. Gocara Śukra, from 1st onwards, indicates (1) all kinds of enjoyments, (2)
financial gain; (3) prosperity; (4) increase of happiness and friends; (5) birth of
children, (6) mishaps; (7) trouble to wife; (8) wealth; (9) happiness; (10) quarrel;
(11) safety; and (12) financial gains.
156. Gocara Śani, from 1st onwards, indicates (1) suffering from disease, the
performance of funeral rites; (2) loss of wealth and children; (3) acquisition of
position or employment, servants and money; (4) loss of wife, relation and
wealth; (5) decline of wealth, loss of children, mental confusion; (6) all-round
happiness; (7) suffering to wife, danger during travel; (8) loss of children,
cattle, friends and wealth, diseases; (9) financial losses, many obstacles in
good actions, death of a relative who is like the father, perpetual sorrow; (10)
sinful deed, loss of honour, suffer from a disease; (11) all kinds of happiness
and wealth, unique honour; (12) wearied by fruitless business, robbed of
money by enemies, wife and sons suffer from sickness.
157. Gocara Rāhu, from 1st onwards indicates (1) sickness, death, squander money,
financial loss, health issues, mental disturbance, restlessness; (2) financial
losses, increased expenses, marital discord, disturbance from people, food
related ailments, eyes ailments, troubles from arguments; (3) happiness,
positivity, optimism, strong determination and zest, promotion, rise of status,
financial gains, prosperity, victory in legal disputes, cordial relations with
siblings; (4) sorrow, real estate dispute, lack of mental peace, trouble to
mother’s health, proneness to accidents, relocation; (5) financial losses,
mental tension, grief, confusion, children issues, issues in love life, growth in
business; (6) happiness, financial growth, profit from business, gain of
property, respect and recognition, victory in legal disputes, gain from
maternal uncle; (7) losses, financial challenges, loss of wealth too, marital
discord, sickness to spouse, discord with co-workers, health issues,
association of people from other caste/religion; (8) danger to life, physical
ailments, sexual disease, mental tension, unnecessary fears, humiliation,
subject to conspiracies, unexpected gain; (9) financial losses, shady financial
dealings, sickness to parents, disputes with co-workers, travel abroad,
progress in higher education, spiritual inclination; (10) financial gains, growth
in career, promotion, rise in status, cordial relationship with seniors and co-
workers, mentally distressed, sleeplessness, sickness to mother. (11)
happiness, financial gains, rise in social status, income growth, travel abroad,
peace at home, auspicious events at home, spiritual inclination; (12) increased

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 THE SPECIAL LAGNAS

expenses, financial challenges, business losses, travelling abroad, over-

confidence, hurdles in career, mental tension, sickness to the spouse.
158. Gocara Ketu, from 1st onwards indicates (1) mental tensions, health issues,
increased expenses, troubles with debts, mental tension and confusion,
misunderstanding in married life, troubles to social reputation; (2) financial
vulnerability, increased expenses, theft, mental ailments, eye ailments, useless
chatter, conflict with spouse; (3) financial gains, progress at work, rise of fame,
travels, progress in education, good job prospects; (4) proneness to accidents,
sickness to mother, financial fluctuations, mental tension, caution with
travelling, property disputes; (5) increased expenses, issues with children,
mental tension, troubled finances, frequent ups and downs; (6) progress at
work, success in competitions, victory over opponents, financial
improvement, business growth, spiritual pursuits, health issues; (7) health
issues, distressed, anxiety, marital discord, troubled finances; (8) severe health
issues, frequent fever and body aches, lack of mental peace, loss of fame,
spiritual inclination, wealth loss; (9) travel abroad, pilgrimage, troubled
finances, mental and physical distress, misunderstanding with
children/siblings; (10) mental distress, financial challenges, halted business
progress but satisfactory employment, societal challenges; (11) profits, gain
from real estate, commencement of business, good income, marriage of
children or other auspicious events, meditation, (12) marital disharmony,
increased expenses, debt issues, spiritual progress, loss of name, travelling
abroad.
159. There are several Daśā systems of which Viñśottarī is generally applicable to
all. In Adhyāya 46, Maharṣi Parāśara states that Daśās are of many kinds.
Amongst them, Viñśottarī is the most appropriate for the general populace.
But the other Daśās, followed in special cases, are Aṣṭottarī, Ṣoḍaśottarī,
Dvādaśottarī, Pañcottarī, Śatābdika, Caturaśītikā, Dvisaptatisama, Ṣaṣṭihāyanī,
Ṣaṭtriṁśatsama. In Kaliyuga, the natural lifespan of a human being is generally
taken as 120 years. Therefore Viñśottarī Daśā is considered to be the most
appropriate and the best of all Daśās.
160. Aṣṭottarī Daśā: According to Maharṣi Parāśara, this is recommended when
Rāhu is not in the Lagna but he in a Kendrakoṇa from the Lagneśa. Mānasāgarī
5.22 states that Viñśottarī is applicable when born in Kṛṣṇapakṣa while
Aṣṭottarī is applicable when born in Śuklapakṣa. Particularly when Rāhu is in a
Kendra from the Lagneśa Ārdrādi Aṣṭottarī Daśā is applicable. But, when Rāhu
is in a Koṇa from the Lagneśa, Kṛttikādi Aṣṭottarī Daśā is applicable
(Bṛhatparāśara Harihara 35.21-22.).
161. Ṣoḍaśottarī Daśā: This is recommended when (1) birth occurs during the
daytime in Kṛṣṇapakṣa, or at nighttime in Śuklapakṣa, or (2) when Lagna rises
in Candra Horā in Kṛṣṇapakṣa, or, Sūrya Horā in Śuklapakṣa. Notes: In an
Ojarāśi, the 1st Horā is owned by Sūrya and the 2nd Horā by Candra. In a
Yugmarāśi, it is reversed, i.e., 1st is owned by Candra, and the 2nd is by Sūrya.
This Daśā is applicable when there is alignment between Pakṣa and Horā.

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162. Ṣaṭtriṁśatsama Daśā: This is recommended when birth occurs during daytime
and Lagna rises in Sūrya’s Horā, or the birth occurs during nighttime and
Lagna rises in Candra’s Horā. Notes: There is an alignment between the
birthtime and Horā.
163. Dvādaśottarī Daśā is recommended when Lagna occupies a Navāñśa of Śukra.
Notes: This is also applicable when Śukra is in the Lagnāñśa, or he is in the
Rāśi Tulya Añśa of the Lagna. For instance, if one is born in Dhanu Navāñśa
and Śukra is in the Dhanu Navāñśa, this Daśā is applicable.
164. Pañcottarī Daśā is recommended when Lagna rises in Karka Dvādaśāñśa of
Karka Rāśi. Śatābdika Daśā is recommended when Lagna is Vargottama.
Caturaśītikā Daśā is recommended when the Karmeśa is in the Karma Bhāva.
Dvisaptatisama Daśā is recommended when the Lagneśa is in either the Lagna
or the Dārābhāva. Ṣaṣṭihāyanī Daśā is recommended when Sūrya is in the
Lagna.
165. Sudarśana Cakra Daśā: This is a straightforward and general-purpose Daśā.
Using this Daśā, one can make annual, monthly and daily predictions. In this,
each Rāśi is allotted a Daśā of 1 year. In the first year, the Daśā is of the Lagna,
the 2nd year, 2nd Bhāva and so on. Each Daśā is divided into 12 Antardaśās,
each of 1-month duration. Each Antardaśā is divided into Pratyantardaśās of
2.5 days duration, which is further sub-divided into 5 hours Vidaśās. The sub-
period always commences from the Bhāva of the major period. Each Daśā is
of 360 days duration, Antar is 30 days, Pratyantar 2.5 days, Vidaśā of 12.5
Ghaṭikās. This is based on the 360 Sāvanadina/year principle.
166. In Sudarśana Cakra, Sūrya is considered Śubha in the first Bhāva and Krūra in
the other Bhāvas. The Krūras do not produce evil effects if they are in their
Uccarāśi. The effect of a Bhāva is as per the Graha occupying it. If a Bhāva is
devoid of a Graha, then the dṛṣṭi of a Graha gives the results. If there is no
occupation/dṛṣṭi, the lord is instrumental in giving the results. The effect of a
Bhāva being occupied by a Saumya (or its lord or a Uccagraha) is auspicious,
and a Krūra (or a Nīcagraha) is Aśubha. A Saumyagraha loses its benevolence
if it is in more Krūra Saptavargas. Similarly, a Krūra loses its malevolence if he
is in more Saumya Vargas. A Graha’s Svarāśi, Uccarāśi and Saumya Vargas are
considered auspicious. The Vargas of Krūra, Nīca and Śatru are considered
inauspicious.
167. In Sudarśana Cakra Daśā, at the time of commencement of a Daśā, if there
are Saumyas in the Kendrakoṇa, Randhra from the Daśā Rāśi, favourable
effects are experienced in the concerned year, month etc. From the Daśārāśi,
the Bhāva, which is occupied exclusively by Rāhu, or Ketu, is subject to danger.
The same is the result of a Bhāva occupied mostly by Krūras. Saumyas in
Bhāvas other than 12th/6th produces good results in the year/month. Krūras
in the Triṣaḍāyas (3/6/11) from the Daśārāśi indicate prosperity in the
year/month. What is seen at the commencement of a Daśā (Antar etc.) should
also be seen from the Janmakuṇḍalī. This means Saumyas in

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 THE SPECIAL LAGNAS

Kendrakoṇa/Randhra, and Krūras in Triṣaḍāya bring prosperity, whereas

Saumya in 12/6 is detrimental. The effects are determined only after assessing
the Aṣṭakavarga.
168. Every 12 years, the Sudarśana Cakra Daśā Bhāva (Rāśi) repeats. However, the
results are still different. Different entry (commencement) charts cause the
difference for the Bhāva. Therefore, the Daśā should be judged only after
considering the commencement chart along with the natal chart.

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 IN SEARCH OF JYOTISH

16.8.2
ABOUT “IN SEARCH OF JYOTIṢA”

T
he Book “In Search of Jyotiṣa” is a collection of 33 volumes
containing several topics of Jyotiṣa, from beginning to advanced
stages. This book focuses on retaining the authenticity of the subject
as taught by the Maharṣis and the Ācāryas. I have retained the
classical texts’ originality while providing my thoughts, reflections, and
interpretations. Jyotiṣa is vast like a boundless ocean; therefore, mastering
it in one’s lifetime appears impossible. It is arduous to even go through
each principle of Jyotiṣa, let alone master it. There are, however, a few who
could attain a great deal of knowledge on this subject.
In my journey into the world of Jyotiṣa, which started in 1988, I
studied numerous texts of the Maharṣis, Ācāryas and modern-day authors.
However, I encountered challenges; firstly, not many authors have written
copiously sharing their experiences. Secondly, there are numerous
contradictions, but few have explained how to reconcile them or resolve
them. I have seen an attitude that “this is what my tradition and
teacher teaches; therefore, the other teaching or interpretation
must be incorrect”. Hardly many tried to reconcile the differences
objectively. Among all authors, I hold Dr BV Raman at the highest pedestal
for his yeoman service to the field of Jyotiṣa by writing several books on
different topics explaining things in an easily understandable language.
Besides that, most books in the market are like an instruction
manual, or a coursebook, which instructs how to do this and do that.
Several books are merely a narration of Jyotiṣa yogas. I always hoped
that there were books that explained the “why” behind the yogas.
For example, the classical texts state that when Candra is in Meṣa Rāśi,
the native shall have such and such characteristics, but hardly anyone
explains why that should be.
Hardly anyone explains the “Why” part of the equation, even
among modern-day authors. It always makes me curious about the
“Why”; therefore, I reflected upon them and penned down my
thoughts. I undoubtedly faced numerous challenges, but as time passed,
the yogas revealed themselves like a beam of sunshine in a dark cloud. I
believe the blessings of my Guru, my Iṣṭadevatā, my parents, and countless
others manifested in the form of this knowledge flowing through me.
Perhaps I am open-minded because I am not indoctrinated
into any specific tradition from a young age. While receiving
knowledge from a tradition is a fantastic way of learning it fast and
furthering it, it makes one too attached to it and not question it. It is a
blessing in disguise that I have to work hard to get something that one gets
merely because one is born into a family or under some circumstances. It

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 THE SPECIAL LAGNAS

must be my Karma that I had to be born in a situation where I have to

uncover the secrets on my own. It is also a blessing that I am not overly
attached to a preconceived notion and am always ready to question myself,
my understanding and my assumptions. I do not outrightly reject a
view and look for the truth behind it. The lack of pre-conceived
notion helps me examine the thoughts and opinions of
contradicting practitioners with an objective eye.
The book “In Search of Jyotiṣa” is the outcome of the search for the
divine principles that govern human lives and the lives of everything else,
animate or inanimate. The idea that the same principles govern everything
in the universe has always motivated me. This motivation pushed me to
continue the journey without giving up. I started penning down my
thoughts on Jyotiṣa in 2004, and from 2012 onwards, it started
taking the form of a Book. I wrote two books before, which I never
published, called the “Principles of Divination”, a collection of principles
from several classical texts. I didn’t publish it because I did not want to
publish another book of principles, yogas and Sūtras.
“In Search of Jyotiṣa” took at least eight years, if not more,
but it contained the gist of experiences of my studies spanning 33
years. I kept writing on several topics without realizing that it became
humongous. There are 33 volumes of the book containing a range of topics,
if not all. I have also taken an unconventional approach to writing
my thoughts on Lālkitāb. The focus has been to elucidate the
principles.
This book may not be a favourite among the exponents of Jyotiṣa,
but my approach to Jyotiṣa is different. I do not wish to decide what
the readers should read or not. I narrated my understanding and
reflections hoping that someone would find it useful. I do not belong to
any specific tradition; therefore, I have no compulsion to follow
any dictates. My Guru is Lord Śiva, and my tradition is that of a
“Seeker”. I write on this subject with an open heart and mind, letting
people choose what they wish to accept and what they do not.
I always believe that in my Kuṇḍalī, Bṛhaspati’s dṛṣṭi on
Dharmeśa Sūrya, Karmeśa Budha and Pañcameśa Maṅgala would keep in
on the right track. I also believe that Ketu in the Trikoṇa to my Kārakāñśa
and 2nd from Lagnāñśa would shower me with profound knowledge of this
discipline. I do not wish to sound boastful, but I am a born Jyotiṣī and doing
what I do best – sharing my reflections with the world! I hope you find
the journey into the world of Jyotiṣa equally engaging and
enlightening. The list of 33 volumes of the book is as follows:

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 IN SEARCH OF JYOTISH

Table 53: The 33 volumes

Book Name Content

• The book introduces the discipline of Jyotiṣa. It
covers the purpose of Jyotiṣa, its brief history,
notable Jyotiṣīs, the current state, reflections on
whether Jyotiṣa is a science, demonstrating how
Jyotiṣa is a universal language. It covers thoughts
Introduction and reflections on why Jyotiṣa work must, i.e., the
Book 1
to Jyotiṣa philosophical basis of this subject, the scope of
Jyotiṣa. There are important yogas that make one a
Jyotiṣī and the fundamental building blocks of this
subject. It covers the scope of the series of books in
the series “In Search of Jyotish” and a brief
introduction about me.
• This book covers in detail the entire domain of Graha
Kārakatvas, Rāśi Kārakatvas and Bhāva
Kārakatvas. There is a detailed deliberation on
several topics of Kārakatvas, including the Dhātus,
Doṣas, Grahas and avocations, Aprakāśa Grahas and
Upagrahas and several others.
• This book aims to provide a thorough grounding on
The
Book 2 the Kārakatvas of the Grahas, Rāśis and Bhāvas.
Kārakatvas
This is a crucial step for those who wish to enter the
world of Jyotiṣa.
• For a Seasoned Jyotiṣī, it should serve as a good
reference book, and I believe they would benefit from
the detailed deliberation of topics such as Dhātus
and Doṣas, classification of matter into Dhātu Mūla
Jīva.
• This book covers the results of Graha’s placement in
Rāśis and Bhāvas. When Grahas move through
Rāśis, they give rise to specific results. The aura of
the Graha intermingles with the Rāśis, and the
Graha takes different forms. Even though every
Graha has its innate nature, they undergo
significant modifications depending on the Rāśis
they occupy.
• Like Lord Viṣṇu has 10 Avatāras, and in each of the
Avatāras, Lord Viṣṇu appears significantly different,
the Grahas also take 12 different forms when they
Rāśi and occupy the 12 Rāśis. Analysing the results of a
Book 3
Bhāva Phala Graha in a Bhāva without considering its specific
form is misleading. In this book, I have assigned a
name to each of these forms of the Grahas, which
could help readily understand the form. Besides this,
the forms are also affected by the dṛṣṭi of the Grahas,
which are also specified. Also, given why a Graha
manifests certain kinds of results in a Rāśi, which is
based on my years of reflections. I hoped to find it
when I started my Jyotiṣa studies, but not much
literature is available on this topic.
• The book also covers the Bhāva effects of the Grahas,
and the results are excerpted from several classical

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 THE SPECIAL LAGNAS

Book Name Content

texts, including Bṛhajjātaka, Sārāvalī and
Phaladīpikā. Also, given the results of Graha
placement in different Bhāvas for the 12 different
Lagnas, a total of 108 combinations. These are not
exhaustive but can explain how Graha’s Bhāvaphala
changes for different Lagnas.
• This chapter contains a detailed account of the
computation of strengths of Grahas, Rāśis and
Bhāvas. A step-by-step computation of Ṣaḍbala is
included in this chapter. Several topics, such as
Ceṣṭā Bala, Yuddha Bala etc., are clarified with
examples. In the Abdamāsadinahorā Bala, it is
demonstrated how to find the Sṛṣṭi and Kali
Ahargaṇa, based on which the Sāvana Varṣa Lord
must be found. It is also explained what the basis of
the Lordship is for Horā, Vāra, Māsa and Varṣa.
• A detailed account of Rāśi and Bhāva Balas is also
covered with worked-out examples. This dispels
several doubts on the computation of strength of
various elements, viz., Graha, Rāśi and Bhāva. A
Strength and
detailed account of Graha yuddha is given, dispelling
Book 4 Bhāva
the doubts on when two Grahas must be considered
Analysis
in Grahayuddha and who is considered victorious.
The ślokas support the arguments from Maharṣi
Parāśara, Sūryasiddhānta, and Bṛhatsaṅhitā.
• The second portion of the book contains a detailed
account of how to judge a Bhāva methodically. The
principles are adopted from Phaladīpikā Adhyāya 15
and are explained in great detail. This is followed by
a detailed account of Bhāvanātha Bhāva Phala,
covering the results of 12 Bhāveśas in 12 Bhāvas, a
total of 144 combinations. I have given my thoughts
and reflections on each of these topics, which I
believe will dispel doubts in the mind of a seeker. A
seasoned Jyotiṣī, I believe, will have a different
perspective, which they find useful.
• Janma means birth; therefore, this book covers
almost everything that one must know on the subject
of birth. It starts with the topic of deciphering birth
circumstances from a Kuṇḍalī and an examination of
yogas contained in several classical texts, including
Bṛhatparāśara, Bṛhajjātaka, Sārāvalī, Jātakatattva
and others. There are several illustrations of the
effects of Grahas on birth circumstances.
Book 5 Janma • This contains the yogas from Nāradapurāṇa
regarding Śubha and Aśubha Janma, conditions of
illegitimate birth, what is called Jāraja yoga, and
their annulation. The Niṣeka and Ādhāna Kuṇḍalī
deal with the construction and interpretation of the
conception chart, which is also called the pre-natal
epoch. The Viyoni Janma chapter provides the
details of non-human birth, such as animals, plants,
birds etc., and how to decipher them. The principles

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 IN SEARCH OF JYOTISH

Book Name Content

of the naming chapter deal with naming a newborn
child that is harmonious with the Kuṇḍalī.
• The birth time rectification section provides a step-
by-step method of rectifying a Kuṇḍalī with
principles derived from several classical texts,
including the Prāṇapada, Kunda, Janma Vighaṭika,
Tattva and Antartattva method. A few more
principles and guidance are given to verify one's
Lagna. A section is dedicated to the casting of a
Kuṇḍalī from Praśna when the Kuṇḍalī is lost, and
the birth time is completely unknown. Yet another
section is dedicated to the effects due to birth in
several time elements such as Bārhaspatya Varṣa,
several Tithis, Vāras etc. These effects help in fine-
tuning the results in a Kuṇḍalī.
• The Lost Horoscopy section provides several methods
of constructing a Kuṇḍalī from Praśna. This is called
Naṣṭajātaka and is useful if the birth time is
unknown or inaccurate.
• Ariṣṭas are the evil yogas in a Kuṇḍalī. This starts
with examining the 21 flaws in time in which birth,
Muhūrta or Praśna yields troublesome results. Then,
the Nakṣatra Ariṣṭa section covers the danger caused
by being born in a certain Nakṣatra. Next, the
Gaṇḍānta birth covers the different Gaṇḍāntas.
Then, it covers the topic such as Abhukta Mūla,
Mūla Nivāsa, Mūlavṛkṣa and several other topics.
Finally, the topic of Bālāriṣṭa is dealt with in great
detail in a structured manner, starting with a robust
foundation of the building blocks of such yogas.
These involve assessment of Kṣīṇacandra, afflictions
Book 6 Ariṣṭa to Candra Lagna, Udaya Lagna and several others.
• There is a careful analysis of several yogas that
indicate danger to both the child and the mother
and, in some cases, the father. The Ariṣṭabhaṅga
yogas indicate the protection one has from the evils
in a Kuṇḍalī. These protections work throughout
one’s lifetime; therefore, identifying them is vital.
The Yogas, such as Bṛhaspati in dignity in a Kendra,
work throughout life and protect the native from
several evils. Similarly, Śubhagrahas should be in
Kendrakoṇas, and Krūragrahas in Triṣaḍāyas is a
great protective force.
• This book is divided into four sections (1) Bodily
characteristics, (2) Examination of longevity, (3)
Cause and timing of death, and (4) Analysing
diseases. Each of them covers significant areas. For
Health and instance, the bodily characteristics cover physical
Book 7
Longevity features, the predominant Guṇa of a person, the
Varṇas or natural propensities, and the personality
traits. The section on diseases thoroughly treats
several diseases, including the brain, respiratory,
eye, speech, etc.

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 THE SPECIAL LAGNAS

Book Name Content

• This book serves as an introduction to the 12
Bhāvas. Jyotiṣa is a vast subject, and each Bhāva
comprises myriads of yoga. It is nearly impossible to
do an exhaustive treatment of each Bhāva in a book
like this because each Bhāva deserves to be covered
in a separate volume dedicated to the Bhāva.
However, this book aims to cover the width of Jyotiṣa
Book 8 The 12 Bhāvas
at the expense of depth. This book includes a high-
level assessment of a few crucial yogas of each
Bhāva, those culled from Jyotiṣa classics Phaladīpikā
and Sārāvalī. However, this is a compendium of
yogas contained in several classical texts, including
Bṛhatparāśara, Jātakatattva, Saṅketa Nidhi, Suka
Jātaka, and a few other important texts.
• This book covers in detail what one should know
about the Nakṣatras. This includes the Nakṣatra
Devatās, their classification into seven classes, the
Purāṇic lore, the Hoḍā or Avakahada Cakra, details
of each Nakṣatra, including their symbol, Devatās
Book 9 Nakṣatra etc. Tārās in the Nakṣatras, Nakṣatra and
avocations, effects of Grahas and Bhāvanātha in the
Nakṣatras, the Nakṣatra Puruṣa, Nakṣatra in the
delineation of diseases, the blessing of Nakṣatras,
usage of Nakṣatras in marital compatibility and a
detailed delineation of birth in each Nakṣatra.
• This book covers several topics that are not yet
covered, including how to write a Kuṇḍalī the
traditional way, detailed deliberation on the
construction of Bhāva Kuṇḍalī, including the
opinions of several scholars, Maharṣis and Ācāryas,
the Graha Avasthās, including Bālādi, Jāgṛtādi,
Dīptādi, Lajjitādi, Sayanādi and the Graha Samayas.
• The section on the Aprakāśa Grahas and Upagrahas
Crucial covers their computation and delineation in a
Book 10 Building Kuṇḍalī, the computation and usage of Prāṇapada,
Blocks and deliberation on the Tattvas and Guṇas.
• The section on Yogakārakas states the distinction
between Auspicious vs Favourable, results due to
ownership of a Bhāva, Yoga between Kendra-Koṇa
Lords, Treatment of Rāhu and Ketu, The Kārakatvas
of individual Bhāvanātha, and delineation of
Yogakārakas for different Lagnas, that includes my
reflections on the principles/ yogas presented by
Ācārya Ramanuja, in Bhāvārtha Ratnākara.
• The book on Yoga covers the Yoga fundamentals, the
Lagna yogas, Candra yogas, Sūrya yogas, the
Nābhasa yogas, delineation of Paraspara Kārakas,
Rājayogas of Maharṣi Parāśara and Ācārya
Book 11 Yogas Kalyāṇavarmā, and Rāja Sambandha yoga,
Rājabhaṅga yoga, Adverse yogas from classical texts
such as Jātakapārijāta, Bṛhajjātaka and Horāsāra.
It covers the controversial yoga, the Kālasarpa yoga
and its several variations. There is an exhaustive

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Book Name Content

treatment of the Pravrājya yoga, and several other
yogas are excerpted from classical texts of Maharṣi
Garga, Maharṣi Suka, Ācārya Mahādeva, and
Ācārya Ramanuja. There is also coverage of the
Dvigraha, Trigraha etc., yogas.
• It covers the five elements of Pañcāṅga, including the
Nakṣatra, the Vāra, the Tithi, the Karṇa and the
Nityayogas. The section on Muhūrta elements covers
the concept of 30 Muhūrtas, Sūrya’s Saṅkrānti, the
effects of Lagna, delineation of the portfolio owner of
a year, such as the King of the year, minister of the
year, lord of vegetation, lord of grains etc. There is a
detailed treatment of the principles of Muhūrta, the
Pañcāṅga yogas, i.e., the special yogas that are
Pañcāṅga and formed due to Vāra-Nakṣatra, Vāra-Tithi, Nakṣatra-
Book 12 Tithi etc. The special Nakṣatra Ghaṭikās covers, the
Muhurta
Viṣa, Uṣṇa, Amṛta Ghaṭikās. There is a delineation of
Ānandādi yogas, the Samvatsara and Yugas based
on Bṛhaspati’s mean motion, and the formation of
adverse yogas such as Ekārgala, Vaidhṛti,
Krūrasaṅyuta etc.
• The Muhūrta section deals with the principles of
choosing important Muhūrtas, including the 16
Saṅskāras, travel, education, treatment of diseases,
coronation, installing a Devatā etc.
• This contains two sections, Modern Astronomy and
Siddhāntika Astronomy. The Modern Astronomy
section covers the measurement of time, the
coordinate system, including equatorial and ecliptic
coordinate systems, the transformation of
coordinates, the computation of the mean and true
position of Grahas as per the modern computation
methods, coordinates of fixed stars, and examination
of the concepts of obliquity and nutation. By
studying this, one can determine the coordinates of
Nakṣatras and Grahas as per the modern methods.
Jyotish
Book 13 • The Siddhāntika Astronomy section starts with a
Siddhānta 1
deliberation of the classical and medieval
astronomers, the Hindu Astronomy vis-à-vis others,
the time and place of Sūryasiddhānta, the
fundamentals, the mean places of Grahas, the true
places of Grahas, the nine measures of times, notes
on Indian calendars, and the 60 Jovian years. By
studying this, one can compute the true places of
Grahas using the Siddhāntika methods. I have also
proposed some adjustments (Bīja corrections) of
Sūryasiddhānta values to tally with the modern
values.
• This book has three sections: the Astronomical
Jyotish events, the Computation of Lagna, and Ayanāñśa.
Book 14 The Astronomical events section covers Grahayuti,
Siddhānta 2
Astāṅgata, Vakragati, Grahayuddha, and Grahaṇa.
Each of these topics contains the astronomical

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computations and astrological delineation of these
events.
• The Computation of Lagna section deals with the
method of determining the Lagna on a date and time
based on the traditional Śaṅku Chāyā method as
well as the modern method of using sidereal time.
• The Ayanāñśa section covers the history of
Ayanāñśa, the difference between the two zodiacs,
Nirāyana and Sāyana, seven different methods of
determining Ayanāñśas, including the method of
Sūryasiddhānta libration, the IAU’s method, from
the length of a Tropical and Sidereal day, Nakṣatra
Method and others. After that, I captured the
important Ayanāñśas in vogue in today’s world
before delving into Ācārya Varāhamihira’s Ayanāñśa
and Sṛṣṭi Ayanāñśa.
• This book dives deep into the topic of the Lagna
Bhāva. This contain six sections, viz., What is
Lagnabhāva, The nature of Lagna Rāśi, Birth in
Book 15 Lagna Bhāva different Lagnas, Graha Lagna Phala, and Lagneśa
Bhāvaphala. This is perhaps the most detailed
treatment of this Bhāvas ever done by an
astrological writer.
• There are five sections of this book, viz., The Viśeśa
Lagna, Candralagna, The Āruṛhalagna, The Svāṃśa
Lagna, and the Kāraka Lagna. This does an
Special exhaustive treatment of various things that are
Book 16
Lagnas delineated from these several Lagnas. The Viśeśa
Lagna section covers the Bhāva Lagna, the
Horālagna, the Vighaṭika Lagna, the Varṇada
Lagna, and the Prāṇapada Lagna.
• This is perhaps the most detailed delineation of the
Lagna yogas from several classical texts. There are
twelve sections of this book, Lagna fundamentals,
success in the homeland or abroad, judging three
portions of life, dṛṣṭi yogas, facial features,
personality traits, health and diseases, madness,
speech-related yogas, fame, and fame renown,
miscellaneous yogas, and yogas from other sources.
Book 17 Lagna yogas Each of these sections has a detailed deliberation of
the topic covered. For instance, the Lagna
fundamentals contain Lagna Kārakatvas, strengths
and weaknesses, body structure and complexion,
physical felicity, and physical appearance. Similarly,
success in the homeland or abroad, the
characteristics of the foreign land etc. I believe this
contains almost everything one would ever need to
know about the Lagna Bhāva.
• This comprehensively covers the method of
Aṣṭakavarga. There are eight sections viz.,
Book 18 Aṣṭakavarga construction, the fundamentals, Rekhās and
Karaṇas, Bhinnāṣṭakavarga, Samudāyāṣṭakavarga,
Daśā application, Aṣṭakavarga Gocara, Kakṣyā, and

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Longevity estimation. This book is written after
consulting several classical texts on this subject,
including Bṛhatparāśara, Bṛhajjātaka, Sārāvalī,
Phaladīpikā, Aṣṭakavarga Mahānibandha,
Jātakapārijāta, Jātaka Deśamārga, and
Praśnamārga. This book should be able to denounce
several doubts, including whether Rāśi or Bhāva
should be used for the construction of the
Aṣṭakavarga, the Śodhanas etc. This book does an
exhaustive treatment of almost all the topics of
Aṣṭakavarga.
• This book covers several topics, including Pācakādi
Sambandha, Śrī Kālidāsa’s Principles, Special
chakras, Patāki Riṣṭa, Tripāpa Cakra, Bhṛgu’s
Paddhati, Pañcaka, Candra’s special avasthās such
as Candrakriyā etc., Miscellaneous tools such as
Mṛtyubhāga, Bhṛgubindu etc., the Bādhaka and Strī
Jātaka.
Important • The special Cakra section contains esoteric diagrams
Book 19 Methods and including Navatārā Cakra, Ghātaka Cakra, Dimbha
Tools Cakra, Nara Cakra, Graha Puruṣa Cakras, The
Śatapada Cakra, the Kālānala Cakras,
Yamadaṁṣṭrā Cakra, Trināḍī Cakra, Gaja and Aśva
Cakras, Pañcasvara Cakra, Sannāḍī Cakra, Koṭa
Cakra and Sanghatta Cakra.
• The Bhṛgu Paddhati contains the translation of
Bhṛgu Sūtra, Bhṛgu Saṅhitā, and Bhṛgu Saral
Paddhati (BSP).
• This covers several topics of Vargas or Subdivisions
of a Rāśi. This includes delineation of the 16 Vargas
of Maharṣi Parāśara, the principles of analysing
Vargas, the Varga dignities, the variations of Vargas,
such as Parivṛtti Vargas etc., the different kinds of
Horās, Navāñśas, Dreṣkāṇas etc. This also contains
the usage of individual Vargas for delineation of a
Kuṇḍalī.
• It contains an examination of whether the Vargas
can be used as Kuṇḍalīs and what the Śāstras say
Book 20 The Vargas
about it. Several dictums from the classical texts are
given to clarify the views of the classical authors.
• There are staunch believers of both schools of
thought, those who do not accept the concept of
Bhāva and dṛṣṭi in the Vargas, whereas there are
those who support the view that Vargas should also
be treated as Kuṇḍalīs. I do not wish to force anyone
with what I believe; I only wish to present before the
seekers what the different classical texts say on this
topic to arrive at their conclusions.
• This book covers several facets of Nakṣatra and Nāḍī
Nakṣatra and Jyotiṣa. The Nakṣatra Jyotiṣa delineates the core
Book 21 principles of the Mīna 1 Nāḍī, Mīna 2 Nāḍī,
Nāḍī Jyotiṣa
Kṛṣṇamūrti Paddhati (KP) and Iyer’s Paddhati.
Iyer’s Paddhati is based on the legendary Jyotiṣī Śrī

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HR Sheshadri Iyer, whose books, the New
Techniques of Prediction 3 volumes are cornerstones
of Jyotiṣa.
• Śrī Iyer did not exclusively deal with the Nakṣatras.
Still, his determination and usage of Yogī and
Avayogi and the usage of Nakṣatra is pathbreaking,
which is why it is included in this book dedicated to
Nakṣatra and Nāḍī Jyotiṣa. I have covered in detail
some abstruse concepts with worked-out examples,
such as the Starter and Ruler for assessment of
Viñśottarī Daśā.
• The Nāḍī Jyotiṣa section covers the essential
principles from Saptaṛṣi Nāḍī and Bhṛgu Nandi
Nāḍī. Besides providing a synopsis of the genre of
Nāḍī Jyotiṣa, there is a detailed exploration of topics
such as the blending of Kārakatvas and how the
blending is affected by the sequence of Grahas
having yuti in a Rāśi. I am hoping that this book will
provide wide coverage of topics from both Nakṣatra
and Nāḍī Jyotiṣa that both beginners and advanced
practitioners would find useful.
• This book introduces the subject of Jaimini Sūtra
concisely to beginners. One who wishes to grasp the
Sūtras quickly can find a systematic way of dealing
with the subject. Jaimini Sūtra is highly complex
and terse and requires years of Tapasyā to
understand. I have given several examples to make
the concept clearer.
Book 22 Jaimini Sūtra
• It isn’t easy to decipher and understand the profound
meaning of a Sūtra without the guidance of a Guru.
Therefore, this book does not intend to teach one this
complex subject; however, it presents a robust
framework with apt translations to introduce this
subject to an earnest seeker. One who wishes to
pursue it further must study under a bonafide Guru.
• This book covers, in great detail, the subject of
Horary Astrology, also called Praśna Śāstra. This is
built upon the foundation of several classical texts,
including Praśnamārga, Praśnatantra, Daivajña
Vallabha, Kṛṣṇīyam, Ṣaṭpañcāśikā and others. The
concepts are explained in great detail and with
examples. This covers topics such as Nimittas,
Aṣṭamaṅgala Praśna, Manomuṣṭi Praśna,
Kāryasiddhi Praśna, Devapraśna, analysis of
Book 23 Praśnaśāstra
dreams, and some esoteric Cakras like Candragupti
Cakra which is used to locate water underground.
• There is an exhaustive treatment of Praśnas relating
to the 12 Bhāvas. For instance, the 2nd house Praśna
deals with financial gains; the 4th house Praśna deals
with Agriculture and cultivation and leasing
agreements. The 6th house deals with matters
concerning diseases, employee-employer
relationships etc. The treatment of each of these

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topics is detailed with copious notes and
explanations.
• Jinendramāla is an important Praśna text written by
a Jain Monk, Upendrācārya. It has methods scantily
found in other Praśna works, such as Praśnamārga.
Concepts such as Chatra Rāśi, also called Kavippu,
are explained in this work. Besides that, the book
explains the concept of Yamagraha, also called
Jāmakkol or Sāmakkol. These are the special
Book 24 Jinendramāla position of Grahas in a Kuṇḍalī which is determined
by dividing a day into Yamas or Jāmams. The text
gives the method of locating a treasure underground
using Candragupti Cakra, which is explained in
Praśnamārga in locating water underground. This
method of Praśna is also called Jāmakkol Āruṛham
and Sāmakkol Āruṛham and is widely used in
southern India.
• Svaraśāstra is about breathing or Svara for
regulating one’s life or answering Praśna. The
content of this book is based on the foundation laid
by texts such as Praśnamārga, Svara Cintāmaṇi and
Lord Śiva Svarodaya. The ślokas from these texts are
Book 25 Svara Śāstra
examined in great detail and explained so that
anyone with little or no knowledge of this subject can
understand them. The Svara Śāstra has great usage
in Horary; therefore, this is highly recommended for
those who wish to attain mastery in Praśna.
• Śrāpas are curses that manifest as great evil in one’s
life. Maharṣi Parāśara details several kinds of
Śrāpas that cause denial or loss of children and are
called Sutakṣaya Śrāpa. This book explains all about
such Śrāpas and the remedial measures that can be
undertaken to reduce the effects of such Śrāpas.
Śrāpa and
Book 26 • The Puṇya Cakra is cast at the moment of death of
Puṇya Cakra
an individual. From this Kuṇḍalī, the whereabouts of
the person who has left his mortal frame can be
deciphered. How long the person is wandering on the
early plane, whether the person has attained peace
after death, which spirit worlds the person is guided
to etc., can be known from this Kuṇḍalī.
• Even though the Lālkitāb is not part of Vedic
Astrology, it contains principles based on the same
building blocks. The Kārakatvas for the Grahas,
Bhāvas etc., are the same, but their application is
different. Even though several practitioners of this
text use this for prescribing several remedies that
Book 27 Lālkitāb can be done relatively easily, there is more to this
text than remedies.
• This book is a storehouse of principles that are
hardly found elsewhere. For instance, the text claims
that when Rāhu is in the Lagna, Sūrya becomes
negative, and the house occupied by such Sūrya is
ruined. Before delineating the results, the text

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juxtaposes the Grahas in the Bhāvas to the Rāśis.
Several unique delineations, such as Pucca Ghar,
Andhe Graha, Sāthī Graha, etc., are explained for
anyone who wishes to learn this text. Besides that,
common remedies specified by the book are also
stated.
• Explained in the book, the concept of house Kuṇḍalī,
i.e., the Kuṇḍalī of the house as well as Sāmudrika
Śāstra, which includes corroborating the planetary
positions in a Kuṇḍalī to the marks and Rāśis in
one’s Palm. This is an excellent text for those who
wish to learn Astro palmistry.
• Daśās are crucial for timing events in Jyotiṣaśāstra.
However, there are numerous Daśās besides the
commonly used Viñśottarī Daśā. This book explains
Book 28 Daśā system 1
the 42 Daśā systems of Maharṣi Parāśara before
delving deeper into Viñśottarī Daśā. This is followed
by a composite assessment of Daśā and Gocara.
• After covering the foundation of the Daśās, and
Viñśottarī Daśā in the Daśā System 1, this book
covers several other Daśās. This includes Cara Daśā,
Āyuṣa Daśās, Mūla Daśā, Yogini Daśā, Sudarśana
Cakra Daśā, and other Daśās such as Kendrādi Rāśi
Daśā and Dṛgdaśā. The Kendrādi Rāśi Daśā covers
Lagna Kendrādi Rāśidaśā, Kāraka Kendrādi
Rāśidaśā, and Sudaśā. The Sudaśā is used for timing
Book 29 Daśā system 2 wealth, and it commences from the Śrīlagna.
• The Āyuṣa Daśās contain several Daśās related to
longevity and death, and it covers the Daśās such as
Niryāṇa Daśā, Brahmā Daśā, Śūladaśā, Niryāṇa
Śūladaśā, Sthira Daśā, Navāñśa Daśā, and Maṇḍūka
Daśā. The Maṇḍūka Daśā is specifically used along
with a special Varga, called the Rudrāñśa (D11).
Some of these Daśās are also covered in the book on
Jaiminīsūtra.
• The Kālacakra Daśā is a special Daśā that is based
on both Rāśi and Nakṣatra. It is complex, and there
are several opinions on the computation of this Daśā.
I have explained the computation with detailed
Kālacakra explanation and illustration, which would dispel
Book 30
Daśā doubts among the seekers. This Daśā uses a Varga
called Navanavāñśa, which is a further subdivision
of a Navāñśa into nine parts. Besides the Kālacakra
Daśā, which is the most complex among all, also
covered are the Kāla Daśā and Cakra Daśā.
• There are several other timing methods besides the
Daśās and Gocaras. Covered in this book are the
methods of Progression, Annual Horoscopy, and
Other timing several other methods. The Progression section
Book 31
methods covers Rāśi Progression, Varga Progression, Daśā
Progression, and Madhyagraha Progression. The
Madhyagraha Progression is a special topic that
cannot be found elsewhere because the concept of

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Madhyagraha or the mean Graha is not dealt with in
a Jyotiṣa text. I have proposed this method based on
my experience with Sūryasiddhānta.
• The Annual Kuṇḍalī covers Varṣaphala, which is a
Tājika Technique, and the Tithi Praveśa Cakra. The
other timing methods contain the Bhāgyodaya Varṣa,
which is used for timing the rise of fortune. Also
covered are the techniques of Candra’s Nakṣatra
method, Hillaja’s years, and Varṣa, Māsa and Dina
Daśā.
• Gocara is the continuous movement of Grahas in the
zodiac. This book covers several topics ranging from
the common technique of Gocara of Grahas from
Janmarāśi to Sarvatobhadra Cakra.
• There are several other topics covered in this book,
including the Gocara of Grahas over the Grahas and
Bhaveśas in the Janmakuṇḍalī. Besides this, the
Nakṣatra Caraṇa Gocara is used for the precise
Book 32 Gocara timing of events.
• The Niryāṇa Prakaraṇa covers the Gocara, which
indicates life threat or death. The Gocara of Śani
indicates the 2.5 years period in which death can
occur. That of Bṛhaspati indicates the year of death,
that of Sūrya, the month, and Candra, the day of
death. These principles must be applied in
conjunction with the Daśā, such as Chidra Daśā, for
accurately timing death.
• Remedies are an integral part of Jyotiṣa. Even
though we are bound to face problems due to past-
life Karmas, some remedies help us manage the pain
and suffering. We have diseases, but we also have
medicines and Āyurveda to cure them. Or at least
make it more manageable. Like health troubles are
caused by past life Karmas, other evils such as delay
in marriage, frequent failures etc., are also caused by
past life Karmas.
• The presence of problems in one’s life does not mean
that one must suffer unconditionally. If that were so,
Book 33 Remedies why would Maharṣi Parāśara suggest remedies for
Gaṇḍānta birth, Māraka Daśās etc.? Remedies work,
provided the right remedy is given, and the native is
sincere in carrying out the remedy. If evil Karmas in
the past gives us problems in this life, the good
Karmas also allow us to overcome them.
• This book provides details on several topics,
including specific Parihāra Sthalams, temples and
shrines meant for overcoming the evils of Grahas.
This includes Mantras, Vratas, Gemstones,
Donations, and Charity. Also included is the usage of
music or Rāgas for therapy.

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
Om Tat Sat

[477]