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Laghu Jatakam
Varaha Mihira's Exposition
of Profound Principles of
Vedic Astrology
Dr. K S Charak
M.S. (SURGERY)
F.R.C.S. (U.K.)
UMA
Publications
'
aft: S 26507590^
CHAMRAJPET, BANGALORE-560018.
. E.mall: veJantaboolitiaivtiil.net. ^
Laghu Jatakam
Dr. K S Charak
ISBN 81-901008-8-2
Price :
Rs. 200/-
US$ 19
15
Publislied by:
U M A Publications
72 Gagan Vihar, Delhi-110 051, India
Phone: 91-11-2254 3563
E-mail: charak_ks@yahoo.com
Preface
Varaha Mihira is considered the greatest authority on Vedic
astrology after the era of the sages like Parashara. He was born
in Ujjain. His exact time is perhaps not known but he is strongly
believed to have existed during the sixth century AD and to have
embellished the court of the king Vikramaditya. His most
popular works are the Brihat Jatakam and the Brihat Samhita. The
Laghu Jatakam is a rather abridged version of the more detailed
Jataka text.
Like the other works of Varaha Mihira, this small classic is
also presented in the Arya Chhanda. This is a highly charming
meter. The plan of the four quarters of each verse here is like this:
of the odd quarters, i.e., the first and the third quarters, each
consists of 12 letter units; of the even quarters, i.e., the second
and the fourth, each comprises of 18 or 15 letter units, such that
if quarter two is 18 letter units, then quarter four is 15 letter units,
and vice versa.
The Laghu Jatakam is a highly useful work on Vedic astrology
composed by a master of unparalleled astrological wisdom. Easy
to comprehend and rich in substance, it is a classic that must
be studied alike by the novice and the master.
There has been some demand on us by our esteemed readers
to bring out this classic in a book form ever since we started
serializing it in the bimonthly journal, the Vedic Astrology. I
remain beholden to my friend Vinay Aditya for designing the
cover for this book, and to Mr Y S Rawat for helping us in various
stages of its preparation.
April 14, 2008
Dr K S Charak
72 Gagan Vihar,
Delhi-110051 (India)
Ph: 91-11-22543563 .
Contents
Preface
1.
2.
32
3.
Planetary Relationships
42
4.
Morphology of Planets
47
5.
O n Impregnation
51
6.
64
7.
O n Balarishta
74
8.
84
9.
O n Longevity
94
10.
105
11.
Chapter on Ashtakavarga
115
12.
Miscellany
127
13.
154
14.
Female Horoscopy
177
15.
Chapter on Death
184
16.
189
Index
197
eJi^^^^PH
flr:
11^
II
wsi^'nftr I R II
oH^H\i{ V l l ^ ^ d d ,
cTRf^
^eMirui ^
11^
II
8
Shloka 3: This branch of science (the Hora Shastra)
reveals the good and bad results earned as fruits
of Karmas done i n past lives, just like a (glowing)
lamp (reveals) the objects placed i n darkness.
Comments : The Hora Shastra is a discipline which enables
one to reveal what is not obvious to an ordinary individual.
In that sense, it is comparable to a lamp which reveals the
objects lying in darkness. The Hora Shastra is the Jyotisha or
astrological wisdom as applicable to an individual. It involves
the study of a native's horoscope. By such a study, an assessment
of good or adverse events that lie in store for an individual is
possible. The good and adverse events in a native's life are
actually the fruits of past Karmas indulged in by the native.
These Karmas may belong to his present life or to an earlier
lifetime. Astrological wisdom thus reveals the results (fruits) of
past Karmas of an individual. Varahamihira is careful here to
link a native's future to his past Karmas, even those indulged
in during his previous lifetimes. He thus emphasises on the
existence of past lives and their influence on our present one,
and by derivation the influence of our present life on our future
ones. Here is a wonderful emphasis on the cause and effect
phenomenon which is the basis of all events in the manifest
world. The stress here is not on destiny or fate but on the
cause and the effect.
II
9
(Aquarius) and Meena (Pisces). These twelve rashis represent
the various body parts of the Kaalapurusha (the Eternal Time
represented in human form). Kaalapurusha in a way is the
concept of imagining a human form stretched along the
whole zodiac, from zero degree to 360 degrees (i.e., back to
zero degree). Mesha, the first rashi, represents the head of
the Kaalapurusha. Vrisha represents the face while Mithuna
represents the two upper limbs. Heart (along with the Chest)
occupies the sign Karka. The upper part of the belly, the upper
abdomen, falls in the sign Simha. In Kanya falls the waist while
in Tula the Vasti or the region below umbilicus (including the
pelvic organs). Vrishchika represents the private parts or the
external genitalia, Dhanu indicates the two thighs (and hip
joints) while Makara indicates the two knees. The two legs,
below the knee joints, fall in the Kumbha rashi. Meena, the
last sign, represents the two feet of the Kaalapurusha.
Thus we see that the first four signs represent the body
parts from the head to the level of the diaphragm, the muscular
partition that separates the chest from the abdomen. The next
four signs of the zodiac govern the region below the diaphragm
upto the perineum. Thus, the whole abdomen, pelvis and external
genitalia occupy the middle four signs of the zodiac. The last four
signs represent the lower limbs, from the level of hip joints
to the feet. See the accompanying table (Table 1) and figure
for clarification.
There is a httle conflict of concepts here. Some authorities
believe that while Karka represents the chest of the individual,
the heart actually falls in the region of Simha (Leo).
Varahamihira, however, considers the heart to fall in the sign
Karka.
We have seen that the twelve rashis represent the various
body parts of the Kaalapurusha. The twelve houses of the
horoscope may also be considered similarly. This means
that what is represented by the first sign of the zodiac is
also represented by the first house of the horoscope. What is
represented by the next zodiacal sign is also represented by
the next, the second, house of the horoscope. Thus, the twelve
houses of a horoscopic chart represent what is respectively
represented by the twelve signs of the zodiac.
10
Table 1: Various Rashis and Body Parts
Rashi
English
name
Symbol Extent in
Body part
f/ie zodiac represented
[in degrees)
1.
2.
3.
4.
5.
Mesha
Vrisha
Mithuna
Karka
Simha
Aries
Taurus
Gemini
Cancer
Leo
6.
7.
Kanya
TUla
Virgo
Libra
rtt
150 - 180
180 - 210
8.
Vrishchika
Scorpio
"I
210 -
9.
10.
11.
12.
Dhanu
Makara
Kumbha
Meena
Sagittarius
Capricorn
Aquarius
Pisces
;?
240
270
300
330
0
30
60
90
120
30
60
90
120
150
240
- 270
- 300
- 330
- 360
Head
Face
Upper limbs
Heart (Chest)
Upper
abdomen
Waist
Lower
abdomen
and pelvis)
Eternal
genitalia
Thighs
Knees
Legs
Feet
11
Mesha
Vrisha
Mithuna Karka
Simha -
Kumbha
Meena'
Rashis and Body Parts
be taken into consideration. This principle can be extended to
the different houses of the horoscopic chart also, as we have
already pointed out. Thus, malefics in the lagna or the first
house may adversely affect the head, those in the second the
face, or the ones i n the twelfth the feet, etc.
12
Taurus), green (Mithuna or Gemini), p i n k (Karka or
Cancer), pale (Simha or Leo), variegated (Kanya or
Virgo), black (Tula or Libra), brownish (Vrishchika
or Scorpio), tawny (Dhanu or Sagittarius), gray
(Makara or Capricorn), of the colour of a mongoose
(Kumbha or Aquarius), and dirty (Meena or
Pisces).
Comments: Each rashi or sign has its own characteristic
colour or hue. A knowledge of this is important in deciding
the complexion of a native, and the colour of a missing or
stolen object.
13
He<|>|ef>HmvjiM*<tlHlt^Hl<l^l:
n6 II
1.
2.
3.
4.
5.
6.
Signs
Mesha
Vrisha
Mithuna
Karka
Simha
Kanya
Mars
Venus
Mercury
Moon
Sun
Mercury
7. Tula
8. Vrishchika
9. Dhanu
10. Makara
11. Kumbha
Venus
Mars
Jupiter
Saturn
Saturn
12. Meena
Jupiter
Male
Female
Male
Female
Male
Female
Red
White
Green
Pink
Pale
Variegated
Male
Malefic Movable Black
Female Benefic Fixed
Brown
Male
Malefic Mixed
Tawny
Female Benefic Movable Gray
Deep
Male
Malefic Fixed
brown
Dirty
Female Benefic Mixed
white
Malefic
Benefic
Malefic
Benefic
Malefic
Benefic
Movable
Fixed
Mixed
Movable
Fixed
Mixed
East
South
West
North
East
South
West
North
East
South
West
North
14
The lords of the navamshas are also similar in that
Mesha is owned by Mars, Vrisha by Venus, etc. Every sign
comprising of 30 is divided into nine equal parts, each an arc
of 320' which is called as a navamsha. There are thus nine
navamshas in each sign. In Mesha rashi, the first 320' fall in
the Mesha navamsha, the next 320' in Vrisha navamsha, the
third 320' in Mithuna navamsha, and so on. Thus, the last
navamsha of Mesha rashi falls in the sign Dhanu. After that
starts the next sign called Vrisha where the first navamsha
would fall in Makara (after Dhanu, the last navamsha in the
Mesha rashi). The sign Vrisha would thus have the nine
navamshas starting from Makara and ending with Kanya. In
the third sign Mithuna, the first navamsha would be Tula, and
from here the ninth (the last) one would be Mithuna. Karka
would then be the first navamsha in the sign Karka, and
from here the ninth navamsha would be Meena. From Simha
rashi, the order would start afresh, with the first navamsha
in Simha being Mesha. This sequence would continue through all
the twelve signs. It is thus obvious that the order of navamshas in
signs Mesha, Simha and Dhanu would begin from Mesha; in signs
Vrisha, Kanya and Makara, from Makara; in signs Mithuna, Tula
and Kumbha, from Tula; and in signs Karka, Vrishchika and
Meena, from Karka. This would be obvious from Table-3.
Table 3: Navamshas in different signs
Signs ->
1
Navamsha^
10 11 12
1. 320'
10
1 10
10
2. 640'
11
11
11
3. 1000'
12
3 12
12
4.
1320'
10
10
1 10
5. 1640'
11
11
2 11
6. 2000'
12
12
3 12
7. 2320'
10
1 10
1 10
8. 2640'
11
2 11
2 11
9. 3000'
12
3 12
3 12
15
The navamsha is an important division of a rashi or sign.
A navamsha chart is constructed from the birth chart on the
basis of the navamsha signs in which the ascendant and the
planets fall. No horoscopic analysis can be considered complete
without simultaneously studying the navamsha chart. It is said
that in case of any contradiction, the planet would yield results
according to its navamsha disposition more often than according
to its disposition in the natal chart. While the navamsha chart
needs to be studied in all matters, it is also specifically meant for
assessing matters related to the spouse.
re^Mtl^tfi-gl: ^ m i v f i
T:l'^d1}^lli>ri: II<? II
16
Table 4: Dwadashamshas in different signs
Signs
1 2 3 4 5 6 7 8 9 10 11 12
Dwadashamsha nI'
1. 000'-230'
1 2 3 4 5 6 7 8 9 10 11 12
2 3 4 5 6 7 8 9 10 11 12 1
2. 230'-500'
3. 500'- 730'
3 4 5 6 7 8 9 10 11 12 1 2
4. 730'-1000'
4 5 6 7 8 9 10 11 12 1 2 3
5 6 7 8 9 ID 11 12 1 2 3 4
5. 1000'-1230'
7 8 9 10 11 12 1 2 3 4 5
6. 1230'-1500'
6
7 8 9 10 11 12 1 2 3 4 5 6
7. 1500'-1730'
8. 1730'-2000'
8 9 10 11 12 1 2 3 4 5 6 7
9 10 11 12 1 2 3 4 5 6 7 8
9. 2000'-2230'
10. 2230'-2500' 10 11 12 1 2 3 4 5 6 7 8 9
11. 2500'-2730' 11 12 1 2 3 4 5 6 7 8 9 10
12. 2730'-3000' 12
1 2 3 4 5 6 7 8 9 10 11
sign, the first Drekkana (0 to 10) falls in the same sign. Thus,
in Vrisha, the first 10 degrees indicate the Vrisha Drekkana,
owned by Venus. The second Drekkana (10 to 20) falls in the
fifth house from that sign. The second Drekkana of Vrisha would
thus be Kanya, which is fifth in order from Vrisha, and owned
by Mercury. The third Drekkana (20 to 30) falls in the ninth
house from that sign. In Vrisha rashi the third Drekkana would
fall in Makara, which is ninth from Vrisha and owned by Saturn
(see Table 5). The Drekkana chart is particularly examined to
prognosticate about one's siblings.
Table 5: Drekkanas in different signs
Signs ->
Drekkana 4'
10 11 12
1st 0-10
10 11 12
2nd 10-20
3rd 20-30
5
9
6
10
3
7
9 10
1 2
11
3
12
4
1
5
11
8
12
2
6
3
7
4
8
17
of the sign here represent Karka owned by the Moon, while the
next fifteen degrees represent Simha owned by the Sun (see
Table 6). Hora gives a clue about a native's prosperity.
Table 6: Table of Horas
Signs ^
Degree 4^
1 2
10
11 12
1st 0-15 S M
2nd 15-30 M S
S
M
M
S
S
M
M
S
S
M
M
S
S
M
S
M
Vcmi\^
M
S
^ ^ J ^ i j r s h i ^ u i r ^ V I I V N I : e h ^ i J I : II?o II
18
it is of paramount importance to record the birth time with
great accuracy. Otherwise there is a great chance of committing
mistakes. The six vargas are relatively safer, not that the accuracy
of birth time recording is in any way less significant.
Table 7: Table of Trimshamshas
Trimshamsha 4^
ODD Signs
(1, 3, 5, 7, 9, 11)
Degrees
Lord
EVEN Signs
(2, 4, 6, 8, 10, 12)
Degrees
Lord
1.
2.
3.
4.
5.
0-5
5-10
10-18
18-25
25-30
0-5
5-12
12-20
20-25
25-30
Mars
Saturn
Jupiter
Mercury
Venus
Venus
Mercury
Jupiter
Saturn
Mars
19
Rahu
Lagna
Sun
Moon
1806'
1922'
02''23'
Mars
Mercury
Jupiter
2033'
1322'
19"'45'
Venus
Saturn
Rahu
CWll'
ITIT
1014'
20
Moon
Rahu
\^
Venus
Ketu
Sun
\ . 10/
MarsllV
Mars
Saturn
Lagna
Mercury
Jupiter
8
\n
Dwadashamsha
/ 3 \
Sun
\
Moon i V ^
Lagna
Mercury
Jupiter
Ketu
^Lagna
Mercury
Jupiter
Ketu
Moon
/
/
Venus
Sun
Mars
Trimshamsha
* \
Saturn \ ^
Rahu
\ ^ Moon
Venus
\ ^
x'
Sun
Mars
^LagnaX jj
X
Mercury
Jupiter
/ \ .
V Ketu /
\
12/
6\
Rahu
Saturn
/"^
Venus
Rahu
Hora Chart
\
/
X/Satum
21
chart. However, all vargas are not of equal significance. On a
scale of twenty, the sage Parashara ascribes the following relative
significance to the shadvargas:
1.
2.
3.
4.
5.
6.
Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha
=
=
=
=
=
=
6
2
4
5
2
1
Total
20
1.
2.
3.
4.
5.
6.
Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha
BPHS
MS
Body
Wealth and
Siblings
Spouse
Parents
Miseries
22
Shloka 11 : Dwipada (biped) rashis are powerful
i n the east, Chatushpada (quadruped) ones i n the
south, Keeta (insects) i n the west and Jalachara
(those moving i n water) rashis i n the north. Keeta
rashis are i n strength both at dawn and dusk while
Dwipada ones are i n strength during the day and
Chatushpada during the night.
Comments : The twelve rashis or signs of the zodiac have been
divided into four categories according to the next two shlokas
(vide infra). These include the human or biped signs, the animal
or quadruped signs, the insect signs and the signs belonging to
the watery creatures. It has been customary with Vedic seers to
equate important aspects of human existence with nature and
with living creatures. This helps in emphasising by the use of
symbolism certain points which may not be easily explained
without lengthy descriptions.
The biped or human rashis attain strength in the eastern
direction. In the natal chart, the first house or the lagna signifies
the east. The quadruped rashis gain strength when they occupy
the southern direction, which coincides with the tenth house of
the chart. The insect rashis are strong in the western direction,
i.e., the seventh house of a horosocpic chart. The Jalachara
rashis, i.e., those belonging to aquatic creatures, are strong in
the north or the fourth house of the horoscope.
Further, the biped/human signs are strong during the day
(between sunrise and sunset) while the quadruped signs are
strong during the night (between sunset and sunrise). In the
natal chart, the day is indicated by the placement of the Sun in
any of the houses from 8 to 12. Similarly, the night is indicated
by the location of the Sun in any of the houses from 2 to 6.
The insect (as well as watery) signs are strong both in the
morning and the evening, signified in the natal chart by the
position of the Sun respectively in the lagna or the seventh
house. A knowledge of this is of use in undertaking conquests
and similar ventures. Thus, one may set out on an errand at a
time when the sign falling in the lagna is strong.
The above information is also of use in computing the
numerical strength of the different houses. The strength of a
23
house has three components: (a) strength of the house lord; (b)
strength of aspect, which is a balance of benefic and malefic
aspects on the house; and (c) the directional strength of a house.
It is the directional strength that can be determined from the
above information.
We have mentioned above that the biped signs are strong
in the east. That is, a biped sign coinciding with the lagna
confers full directional strength to the lagna. These signs would
be devoid of strength in the seventh house. The quadruped
signs which enjoy full strength in the tenth house would lose
all strength in the fourth house (seventh from the tenth). The
insect signs are strong in the seventh house, hence devoid of
strength in the lagna (seventh from the seventh). Finally, the
watery signs which attain full strength in the fourth house
tend to be without strength in the tenth house (seventh from
the fourth).
chet^d^irvi;
TT^t^Rlxf
f f ^ : -aRfsm: 11^^ II
-Rt^
W E F T : ISJITW: I
24
(or reptile) signs. The watery signs include the last 15 degrees
of Makara (Capricorn), and Meena (Pisces). Individuals born
under these signs take up the specific features of these signs.
The various signs also transmit their inherent nature to the
houses they occupy or to the planets that occupy them. A n
understanding of the nature of signs has tremendous utility
in predictive astrology.
Table 8 shows the twelve signs along with their nature,
strength and weakness.
arfsTtf^ 1EJ|- w ^ S T i f t g ^ ^ f ^ - ^ -Jit TT%: I
25
the other hand, it becomes exceptionally weak when it is bereft
of the influence of its lord as well as Mercury and Jupiter, being
at the same time under malefic influence. When benefic and
malefic influences combine, mixed results are indicated.
^ - X T o ^ [iM
W I ^ HiHlchlui ^
11^^ II
Nature
Direction of Strength
Direction of Weakness
1.
Mesha
Quadruped
Night
2.
Vrisha
Quadruped
Night
3.
Mithuna
Biped
East (lagna)
Day
4.
Karka
Keeta
East (lagna)
5.
Simha
Quadruped
Night
6.
Kanya
Biped
East (lagna)
Day
7.
Tula
Biped
East (lagna)
Day
8.
Vrishchika
Keeta
East (lagna)
9.
Dhanu 0-15
15-30
Biped
Quadruped
East (lagna)
South (10th house)
Day
Night
10.
Makara O M 5
IS^-SO"
Quadruped
Watery
Night
Dawn & Dusk
11.
Kumbha
Biped
East (lagna]
Day
12.
Meena
Watery
27
are called as trikonas, w h i l e the ninth is (also)
called as tri-trikona.
Comments: Here are several synonyms for the fourth house.
The word meanings indicate the significations of this house.
Thus 'Paataala' is the underworld. The fourth house is opposed
to the tenth, which is the mid-heaven. 'Hibuka' and 'Veshma'
indicate the home or place of residence. The fourth also stands
for 'Sukha' or comforts, and 'Bandhu' or close relatives.
The term 'trikona' or trine is used for the houses five and
nine. In fact, the lagna, the fifth and the ninth are all mutually
trinal and fall under the term 'trikona'. The ninth is also called
'tri-trikona', a trine's trine.
28
The four houses next to the kendras are called as Panaphara.
These are thus houses 2, 5, 8 and 11. The last group of four
houses, i.e., houses 3, 6, 9 and 12, are known as Aapokleema.
29
one factor that confers strength. One has to judge additional
attendant factors before assessing the results of a vargottama
planet. Thus a vargottama planet would yield different results
in different situations like exaltation, debilitation, combustion,
adverse placement or malefic/benefic association or aspect.
^^t^
f5rlTTa[^: f ? R W ^ ^^TCRlt
II?o ||
iR^ii
30
Grahas
Exaltation
Debilitation
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
Mesha
Vrisha
Makara
Kanya
Karka
Meena
Tula
Tula
Vrishchika
Karka
Meena
Makara
Kanya
Mesha
10
03
28
15
05
27
20
Moolatrikona
10
03
28
15
05
27
20
Simha
Vrisha
Mesha
Kanya
Dhanu
Tula
Kumbha
00-20
04-20
00-12
16-20
00-10
00-15
00-20
31
Trimshamsha have been mentioned, these (six)
happen to be the vargas of that graha.
Comments: The six divisions described here are the Griha
(Lagna), Hora, Drekkana, Navamsha, Dwadashamsha and
Trimshamsha. These are called as the vargas. The strength and
disposition of each planet in the different vargas needs to be
assessed in order to make a correct prediction. Parashara makes
a mention of a total of sixteen vargas. However, a very accurate
recording of birth time is essential if all the sixteen vargas are
to be taken into consideration. For general predictive purposes,
the six vargas (Shad-vargas) as described by Varahamihira should
suffice.
Sage Parashara also indicates the relative numerical
significance of each of the six vargas (out of a total value of 20
units) as follows:
Varga
1.
2.
3.
4.
5.
6.
Relative Value
Griha/Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha
6
2
4
5
2
1
Total
20 units
2
O n the Strength o f Planets
33
the chart. Similarly, the disposition of Saturn is an indicator of
a native's suffering.
^ag^fnT ^ ^ ^ M ^
r-i^i^d
w r q ; 11^ II
34
and knowledge upon the native. Saturn makes one servile or
prone to indulge in physical labour. A strong Saturn can also
make one a leader of the masses, and is an asset in the charts
of leaders in a democratic set-up.
apTsi^^Tm^rg^rmfsnTT Jj*f4lu<"MlMn4di: im ii
35
Shloka 5: Mercury and Saturn are the rulers of the
eunuchs. The M o o n and Venus rule over women.
The rest rule over men. Of the Rig-Veda the lord
is Jupiter, of the Atharva Veda Mercury, of the
Saama-Veda Mars and of the Yajur-Veda Venus.
Comments: The Sun, Mars and Jupiter are masculine planets.
They, therefore, represent the males. The Moon and Venus
are feminine planets, and represent the females. Mercury and
Saturn are eunuchs and, therefore, they represent the eunuchs.
This information can be used to identify a thief.
There are four Vedas. They are: the Rik, the Saama, the Yajur
and the Atharva. These are ruled by the planets Jupiter, Mars,
Venus and Mercury respectively. Astrology is considered to be
a Vedanga, a limb of the Vedas. A chanting of hymns from the
appropriate Veda could be a method to propitiate the planetary
lord of the Veda when that planetary lord is afflicted.
36
rigid concept is fast losing its relevance in India today although
it may be added that the different vocations the world over may
still be classifiable under the same four major categories. It was
a misuse of this eminently scientific concept that resulted in
untold miseries here in India.
The planets Jupiter and Venus are themselves Brahmins, and
they represent Brahmins or the intellectual class, the scientists,
the researchers, the teachers, etc. The Sun and Mars are
Kshatriyas, and they represent the Kshatriyas, or the warriors,
the army and the police forces, the administrators, the rulers,
etc. The Moon is Vaishya, and represents the Vaishyas or traders,
businessmen, industrialists, the financial institutions and those
working therein, etc. Mercury is Shudra, and represents the
Shudras or unskilled labourers, and those who serve.
According to sage Parashara, Jupiter and Venus are Brahmins,
the Sun and Mars are Kshatriyas, the Moon and Mercury are
Vaishyas and Saturn is Shudra. There is no separate class of
'Sankaras' or mixed-ups according to Parashara.
37
remaining planets (Sun, Mars Mercury, Jupiter, Saturn) do so by
occupying masculine or odd rashis.
Shripati and others have given elaborate accounts of how
to calculate the planetary strength in exact numerical terms.
Sthana-Bala or the positional strength of a planet is one of the
six constituents of Graha-Bala known as the Shadbala. The
standard unit of strength is known as a Rupa. Its sub-unit is
called as the Shashtyamsha or one-sixtieth of a Rupa. According
to the Sthana-Bala, a planet gets the maximum strength of one
Rupa (or 60 Shashtyamsha) when it occupies its exact point
of exaltation. It gets 'zero' Shashtyamsha or no strength when
it lies at its exact point of debilitation. In between exaltation
and debilitation, its strength is proportionately determined. The
strength of a planet when it occupies the various other positions,
like its Moolatrikona, its own house, a friend's house, its enemy's
house, etc., has been variously described by Shripati.
yiT^lPc^ti -^tSf^ ^gzrff^ %tlMR: VIVII^chRtdfl I
6A'\H^ VIPVI^-MT g # P S ^ f F T T S l f ^ ^ ^ - g 116 II
Shloka 8: Jupiter-Mercury, Sun-Mars, Saturn, and
Moon-Venus are strong i n the four directions from
the east onwards.
The S u n and the M o o n are strong w h e n
i n Uttarayana. The others are strong w h e n i n
retrogression, and w h e n they appear bright and
prominent.
Comments : The first half of the shloka deals with Dig-Bala or
directional strength of planets. Here, Jupiter and Mercury attain
strength when they are in the East, i.e., in the lagna. They
get a strength of one Rupa or 60 Shashtyamshas when they
are exactly on the lagna degree. Exactly 180 away from here,
i.e., on the seventh house degree, their directional strength is
zero. The Sun and Mars are strong in the South, i.e., the tenth
house. They would lose all strength if 180 away from the tenth
house, i.e., in the fourth house. Saturn is strong in the West,
i.e., the seventh house. It would have zero directional strength
when placed exactly on the lagna. The Moon and Venus gain
directional strength in the North, i.e., the fourth house.
38
The second half of the shloka deals with what is called the
Cheshta-Bala or motional strength of a planet. The Sun and the
Moon possess Cheshta-Bala by Virtue of being in Uttarayana or
northerly course, i.e., when they are in any of the signs Makara
(Capricorn), Kumbha (Aquarius), Meena (Pisces), Mesha (Aries),
Vrisha (Taurus) and Mithuna (Gemini). The other planets
gain strength when they are retrograde, or when they appear
prominent and lustrous, which happens when they are about
to resume a retrograde motion.
The actual mathematical determination of the Cheshta-Bala
of a planet requires a thorough understanding of astronomical
principles involved in the apparent motion of planets, from
direct motion to retrogression and from the slowest to the
fastest motion. The reader is refered to the Shripati Paddhati
for the relevant details.
39
particular weekday is strong on that day. Also, the lord of the
first weekday of the month, or that of the first weekday of the
year, of birth, obtains strength.
Additionally, planets are also subject to Paksha-Bala or
strength dependent upon the phase of the lunar cycle. Thus,
the natural benefics (Moon, Mercury, Jupiter, Venus) are strong
during the Shukla paksha, maximally strong when the Sun and
the Moon are 180 degrees apart. The natural malefics (Sun,
Mars, Saturn) are strong in Krishna paksha, maximally so when
the Sun and the Moon are conjunct.
fc|^1<|4J| W ' M c U H l e b l u l
fdR^ ^
^THTf^ERTT:
I
11^^ II
40
Comments: The quaUfications mentioned above are basically
the constituents of Sthana-Bala or positional strength. Strength
on its own day indicates the Kaala-Bala or temporal strength
of a planet.
^yra-fwl^ ^ - T T o s : ^ rt^yfbdi) " S F C ^ ^ i
41
planets. The six constituents of this are: (i) Sthana-Bala or
positional strength; (ii) Dig-Bala or directional strength; (iii)
Cheshta-Bala or motional strength; (iv) Kaala-Bala or temporal
strength; (v) Naisargika-Bala or natural strength; and (vi) DrigBala or aspectual strength. The actual numerical calculation of
planetary strength is outside the scope of our work.
Planetary Relationships
43
^
i t - ^ R l r f l T W g ^ T f ^ M t Pn^lPui
"p:^
^l^R4dM4l
fdr^lc^
Tfg^
?NrT: W :
T%?fhrTt: t
TCTSlTtsq^ T^^^mT
xT t^!i>INg<'*i^^'^f'=lln^H ^
"
44
to this, a planet's friends are those planets which occupy from
it houses 2, 3, 4, 10, 11 and 12. The others are naturally the v
enemies (see next shloka). Table III-2 shows the temporal
relationship of planets as applied to the example horoscope
referred to in Chapter 1.
Table III-l: Natural mutual relationship of planets
Planet
Friends
Enemies
Equals/Neutrals
Sun
Venus, Saturn
Mercury
Moon
Sun, Mercury
Mars
Mercury
Venus, Saturn
Moon
Jupiter
Mer, Ven
Saturn
Venus
Mer, Sat
Sun, Moon
Mars, Jupiter
Saturn
Mer, Ven
Jupiter
Rahu
Moon
Mars
Mer
Jup
Ven
Sat
Mer Sat Jup Ven Mer Sat Sat Mon Sun Mar Mars
Sun
Mar
Friends Mon Jup Sun Mar Mon Jup Jup Ven Mer Mon Sun
Ven
Mer
Ven
Sun Mar
Mer Mon Mer
Enemies Mar
Sat
Sun
Ven Sat
Jup Sat
Mon Jup
Ven
45
Temporal
Resultant relationships
1.
Friend
Friend
Bosom Friend
2.
Friend
Enemy
Neutral
3.
Neutral
Friend
Friend
4.
Neutral
Enemy
Enemy
5.
Enemy
Friend
Neutral
6.
Enemy
Enemy
Bitter enemy
46
Adhishatru (bitter enemy). Table III-3 indicates how the five
grades of relationships emerge.
The above information applied to the example horoscope
is shown in Table III-4.
Table III-4: Planetary relationships in the example chart
Sun
Bosom
friend
Moon
Mars
Mer
Friends Mer
Ven
Sat
Mer
Mar
Sun
Mon
Sat
Sun
Mar
Ven
Jup
Enemy
Sat
Sat
Jup
Jup
Bitter
enemy
Ven
Mon
Morphology of Planets
48
Shloka 3: Fierce, of small stature, youthful, palered eyes, bilious nature, uncontrollable, fickle, fair
as w e l l as reddish complexion, and a body replete
w i t h marrow; such are the attributes of Mars.
Comments: Mars is cruel in nature, and eager to injure or kill.
Diseases of muscle, marrow and those of the biliary tract fall
under the domain of Mars. Accidents and injury too are the
business of Mars. Extending this principle further. Mars also
rules over surgical treatment and is an important graha in the
charts of surgeons. Mars controls the muscular strength of the
native.
trs^TOWT: f s n r a n ; (^cifv^^lH: PVKMdl f = t ^ : I
T^cjjTRHfeRSjTiT:
c(>?(yd: IIM II
i M f d ^ ^ ' H ^ v V l ) ^ r W f r T J ^ ^ H ^ im II
49
what brownish hair, and a large body; such are the
attributes of Guru (Jupiter).
Comments ; Jupiter is the best benefic and rules over a native's
wisdom. It also confers on the native lithargy and obesity. Thus,
diseases which have obesity as an important component fall
under the domain of Jupiter.
IIV9II
sff^^ET
-mum fimi n6
ii
50
Shloka 8: The strong grahas i n the natal chart confer
their individual attributes upon the native. W h e n
several grahas are strong, the attributes conferred
upon the native are appropriately mixed.
Comments : The author summarises the chapter by stating that
any strong planet in the chart would confer its own physical
characters on the native. When multiple planets attain strength,
the characteristics conferred on the native are mixed.
3Tr 3TTSrrTTSm^:
On Impregnation
3TraT%s?<njf
tiTiWIcd) % ^
-^cnx
52
Pregnancy is likely to result when the sexual union
between two healthy partners occurs around the time of a
woman's mid-cycle so that the sperm has of a chance to
unite with the ovum from the female. A sperm can survive
up to forty-eight hours after its release into the female genital
tract. The ovum, which is released around the middle of
the menstrual cycle of the female, is capable of surviving
for about seventy two hours. The duration of the time for
conception thus could extend for a period of one hundred
and twenty hours. Conception is not possible during the rest
of the menstrual cycle. Wide variations in this do occur. The
time of release of the ovum, however, is not fixed. The sperm,
after release at the time of sexual act, may itself take an hour
to reach the site where the ovum is supposed to be, in the
uterine tube. The exact time of conception, which is the
fertilisation of the ovum by the sperm, is difficult, or virtually
impossible, to find out. On the other hand, the time of sexual
union is easier to determine. It appears from the classics,
however, that the time of conception rather than that of the
sexual act is of paramount importance.
53
inside tlie room, and other such matters. These were important
to confirm the authenticity of the horoscope. However, these
have little predictive value today. The changing times must be
given their due importance in astrological analysis.
^EFgt - M M r H ^ ^ gT^^mPt f^^^lfnT^ W r l ^ l
54
fuse. Or it is about 284 days from the first day of the menstrual
period preceding conception. The human pregnancy thus has
a duration of roughly ten lunar months. If we know the time
of impregnation (conception), we can find out the approximate
time of birth of a child using the information provided in
the shloka under consideration. Needless to say that these
principles have to be tested in numerous charts before they
may be considered as scientifically authentic.
<ic^4|fd J^^^l'vl ^ M M ^
P?|J|P<dP*<^
TT^
4iPdclc^6Pn -prqr in II
scientifically
55
Comments : Here are some combinations which are detrimental
to the partners in sex. Here, affliction to the Sun is detrimental to
the male partner while affliction to the Moon harms the female
partner. A combined malefic influence of Mars and Saturn on
any of the luminaries is harmful to the sexual partners. When
Mars and Saturn together occupy the seventh house from the
Sun at the time of impregnation, the male partner suffers illness.
When they occupy the seventh from the Moon, the female
partner suffers i l l health. When Mars and Saturn surround
the Sun, the male partner dies; when the Moon falls between
them, the female partner dies. Similarly, when any one of Mars
and Saturn associates with the Sun while the other aspects
the Sun at the time of impregnation, the male partner suffers
death. The female partner meets a similar fate when any one
of Mars and Saturn associates with the Moon while the other
one aspects the Moon.
It may be noted here that affliction of the Sun and the
Moon by the malefics Mars and Saturn has been indicated to
be adverse for the two partners indulging in sex. No mention
is made here of the lagna rising at the time of impregnation
or the houses involved for the chart in question. The author
thus suggests that sexual union must be avoided when the Sun
and the Moon are afflicted. Another time when the scriptures
forbid sexual indulgence is the time of eclipse when both the
Sun and the Moon are afflicted by the RKA.
IIV9 II
56
the mother, (ix) when it becomes restless, and [x)
when the delivery takes place, the rulers are the
lord of the lagna, the M o o n and the Sun. W h e n
a particular ruler is afflicted, e.g., by combustion,
etc., the fetus suffers during its appropriate month.
W h e n any ruler is defeated i n Graha Yuddha, a
miscarriage occurs during its corresponding
month. W h e n the lord of a particular month is
unafflicted, the fetus remains i n sound health
during that month.
Comments : Here is a detailed account of the development of the
fetus from the time of conception to the time of delivery. The
ten lunar months, which indicate the total period of gestation,
are each ruled by a planetary lord.
The first lunar month is ruled by Venus, starting from the
moment of conception when the embryo is like a 'bubble', a
combination of 'blood and semen', or a fertilised ovum which
starts as a single cell resulting from a union of sperm and
ovum. This single cell undergoes rapid successive divisions
that result in innumerable cells which eventually form a
mature fetus. During the second month, because of rapid
increase i n the number of cells the developing mass becomes
more solid. The planetary ruler for this month is Mars. Limbs,
upper and lower, appear during the third month ruled by
Jupiter. In the fourth month ruled by the Sun, the bones appear.
The fifth month characterised by the formation of the skin
is ruled by the Moon. The hair begins to grow in the sixth
month, and the planetary ruler during this period is Saturn.
Consciousness is infused into the growing fetus in the seventh
lunar month of gestation. The planetary ruler for this period
is Mercury.
The eighth month of gestation is characterised by 'eating' or
deriving nourishment from the mother through the umbilical
cord. The lord of the lagna at the time of conception is the
planetary ruler for this month. In the ninth month, the fetus
becomes restless in order to be released from the womb. The
Moon rules over this month of gestation. The last month of
gestation, the tenth lunar month, is ruled by the Sun. During this
57
period, the actual delivery takes place. Table V-1 summarises
the above information.
Table V-1: Planetary lordship for the
ten lunar months of gestation
1.
2.
3.
4.
5.
6,
7.
8.
9.
10.
Month of
gestation
Prominent
characteristic
Planetary
lord
First
Second
Third
Fourth
Fifth
Sixth
Seventh
Eighth
Ninth
Tenth
A 'bubble'; 'Hquid'
Solid mass of cells
Appearance of limbs
Bony skeleton
Formation of skin
Growth of hair
Infusion of consciousness
Derivation of nutrition
Restless to be released
Delivery
Venus
Mars
Jupiter
Sun
Moon
Saturn
Mercury
Lagna lord
Moon
Sun
58
as the elements of Vaata, Pitta and Kapha introduce into this
formation the five elements of air, water, fire, earth and space.
If this solid mass is round in outline, the conception results in
a male child; if it is egg shaped, more elongated, a female child
is born; if it appears as an irregular lump of flesh, the result is
a eunuch. In the third month, the Hmb buds become manifest,
along with indication of the head and face. The remaining body
parts are still in subtle form.
Further differentiation occurs during the fourth month
so that the fetal heart becomes apparent (and can be heard
beating). This coincides with the development of consciousness
in the fetus. Since the fetal heart starts active function during
this month, the pregnant woman is called as "Dau-Hridinee"
(<hR-n) or twin-hearted. According to Susruta, if the longings
of a 'twin-hearted' lady are not fulfilled, the child born tends
to have varied physical defects at birth.
Further according to Susruta, in the fifth month the mind
becomes more active. The sixth month is characterised by the
establishment of intelligence. In the seventh month, the limbs
and other body parts are sufficiently differentiated to be easily
identifiable. During the eighth month of gestation, the life
force of the fetus is unstable. A childbirth during this month
is considered detrimental to the survival of a child. After this,
a normal delivery can occur during any of the ninth, tenth,
eleventh and twelfth months. Beyond this, the continuation of
pregnancy must be considered abnormal.
Susruta's description may not provide the finest
details about our understanding of the process of intra-uterine
development of a fetus today but it is a brilliant exposition
considering the fact that he described it all over two millenia
ago. We cannot charge him with lack of understanding of the
subject when he says that a particular organ develops during one
particular month and another organ during another particular
month. He was fully aware that all body parts started developing
simultaneously although grossly they appeared to manifest at
different times. In this connection, it is interesting to present
here the views of different authorities of those times on the way
the organs developed (Susruta Samhita, Section III, Shareera
Sthana, Chapter 3, Shloka 32):
59
"According to Shaunaka rishi, the head of the fetus develops
first of all since head is the basis of all sense organs. The
heart, according to Kritaveerya, is the first to develop since
heart is the abode of mind and intelligence. Parashara thinks
it is the umbilicus that appears first because it is from here
that the fetus derives its sustenance. The hands and feet are
responsible for all the manifest urges of the fetus according
to sage Markandeya; hence they must be the first to develop.
Gautam rishi considers that the middle part of the body is
the first to develop as the rest of the body derives its support
from here only. Dhanvantari (the preceptor of Susruta; the
celestial physician who emerged from the Ocean as a result
of its churning by the gods and the demons) holds the view
that all these opinions expressed by the various rishis are
incorrect. According to him (and this is the correct view),
all body parts of the developing fetus grow simultaneously;
however, they are in a very subtle form during that early phase
of development and hence do not manifest simultaneously. It is
only after sometime that they acquire gross forms so as to become
identifiable. This is exactly like the mango fruit which has no
specific parts identifiable when it is very young. It is only with
time that the skin, the flesh, the seed and its cotyledons become
distinct."
Varahamihira is aware of these Ayurvedic concepts and
gives us valuable astrological clues to the status of health of
the developing fetus and identification of possible congenital
defects in the foetus.
60
union result in pregnancy. The conditions prescribed here are
a strong Sun and a strong Venus, occupying their own signs
or navamshas at the time of the sexual act, and at the same
time transiting the Upachaya houses (houses 3, 6, 10 and 11)
in the chart of the male partner. The same result is indicated
in the chart of the female partner when strong Moon and Mars,
in their own signs or navamshas at the time of the sexual act,
happen to transit Upachaya houses in her chart. Needless to
say, all these principles need a thorough testing before being
applied to any given charts.
fm^f^
JoSrsigjn:
^Twdi^ j]+.vivii-^*HHichf: i
ITT?^
41 Pud I
flUdcllVMIdl; II ?o ||
61
Shloka 10: Jupiter, the Sun, the M o o n and the
lagna i n odd signs and odd navamshas result i n
a male birth; i n even signs and even navamshas,
they result i n a female birth.
Comments : Here is an indication about whether a male or a
female birth would take place. The principle has to be applied
to the Prashna chart or the chart at the moment of impregnation.
The odd signs (Mesha, Mithuna, Simha, Tula, Dhanu and
Kumbha) are masculine while the even signs (Vrisha, Karka,
Kanya, Vrishchika, Makara and Meena) are feminine. When the
Sun, the Moon, the lagna and Jupiter occupy the masculine
signs in a chart, the child born is a male. When, however, they
occupy the feminine signs, a female child is born.
rd'lPcid^lJNHNdAtclHlcH) f g f ^
W^:
II?? II
62
Shloka 12: Saturn i n an odd house from the lagna
gives rise to the birth of a male c h i l d . The birth of
a male or a female c h i l d must be pronounced after
a careful assessment of the strength and weakness
of the various yogas.
Comments : When Saturn occupies an odd (third, fifth, seventh,
ninth or eleventh) house from the lagna, it indicates a male
birth. Else, a female child will be born. This disposition of
Saturn needs to be seen in the Prashna chart or the conception
chart. The author makes it a point to stress that the sex of the
child to be born must be determined with utmost care, taking
into account the potency of the different, sometimes conflicting,
planetary combinations.
It may not be out of place to mention here of a verse from
the other, larger, classic of Varahamihira, the Brihat Jataica,
wherein be gives combinations for the birth of eunuchs. The
relevant shloka (Ch IV, Shloka 13) is as follows:
63
The above six combinations lead to the birth of a eunuch.
These combinations are effective only when the yogas indicating
the birth of a normal child, a male or a female, are not present
in the chart for the moment of conception or in the Prashna
Chart.
I^JIWMI
"Jf^ ^ I W ^ I ^ e h ^ l
65
Shloka 2: A native's essential quality of Sattva,
Rajas or Tamas must be deciphered from the nature
of the lord of the sign occupied by the S u n i n the
Trimshamsha. H i s physical appearance should be
judged from the strongest planet i n the chart. Also,
his caste, family and country must be considered
in deciding his appearance.
Comments : The author here underlines the importance of the
Trimshamsha in determining the inherent nature of a native. It
is the lord of the sign occupied by the Sun in the Trimshamsha
which indicates this. Since the Sun and the Moon do not own
any Trimshamsha, the Sun could only occupy a sign belonging
to any of the planets from Mars to Saturn.
In this as well as the subsequent shloka, the author gives
clues about how to judge the physical appearance of a native.
While the strongest planet in the chart has a dominant role
in determining the appearance of the native, the author also
stresses the importance of a native's lineage as well as the
country of his origin. By caste is meant the likely profession
of the native. A n unskilled labourer working in the open is
likely to have a darker complexion than someone working in
a more shielded ambience. Geographical factors also play an
important role in affecting the appearance and complexion of
an individual. These latter are independent of the planetary
disposition in the chart.
11^ II
66
(i) The strongest planet 'at that time', i.e., at the time of birth, in
the natal chart.
(ii) The lord of the navamsha lagna.
(iii) Profession, heredity and geographical factors.
67
away. Commentators further elaborate that if the Sun is in a
fixed sign, in the eighth or the ninth house, the father is in town
but not where the birth look place. If the Sun is in a mutable
sign, the father is returning home. The other combinations for
father's absence at the time of birth given in the Brihat Jatalca
are the same as the ones already mentioned here. It is possible
that more than one combination needs to be present in the
same chart to produce the said effect.
68
(location of the) lamp. The w i c k is to be judged
from the lagna and the o i l from the M o o n .
Comments: This and the subsequent shlokas indicate the
ambience in which a native is born. These help rectify the
horoscope. Howerve, the modern births occur mostly in
hospitals whereas the shlokas here are chiefly relevant to the
home deliveries which have been, and still remain, in vogue
in rural India.
The direction of location of the door of the room wherein
the native is born is to be judged from the planet occupying
a kendra. If more than one planet occupy the kendras, the
strongest of them is to be considered. If several such planets
(in kendras) are strong, there is more than one door in the
lying-in chamber. If there are no planets in the kendras, the
direction of location of the door is to be decided on the basis
of the direction indicated by the sign rising in the lagna.
The Sun's position indicates the direction in which the oil
lamp, meant to illuminate the lying-in chamber, is placed. Thus,
if the Sun is in the lagna or around it (houses 12, 1 and 2),
the lamp is located in the east. If the Sun is in the seventh
house or around it (houses 6, 7 and 8), the lamp in the west.
The Sun in the tenth or around the tenth (houses 9, 10 and 11}
indicates that the lamp is located in the South. The Sun in the
fourth or around the fourth (houses 3, 4 and 5} indicates that
the lamp is placed in the northern side of the chamber.
From the lagna is judged the length of the wick in the
lamp. If the lagna is in the beginning of a sign, the wick
is complete. If the lagna is in the middle of a sign, the
wick is half consumed. If the lagna is at the end of a sign, most
of the wick has been already consumed and it is approaching
its end.
From the Moon is judged the amount of oil in the lamp. If
the Moon is in the beginning of the sign, the lamp is full; if it
is in the middle of a sign, the oil is half consumed; if the Moon
is approaching the end of a sign, the lamp is near-empty.
3Tf5 W T r
irflTTT v^luftj^i
69
Shloka 7: Depending on w h i c h of the grahas from
the S u n onwards happens to be the strongest
(in the horoscope), the lying-in chamber of the
woman w o u l d be weak, newly built, burnt by fire,
colourful, of strong build, very charming, and w o r n
out respectively. Each house close by should be
similarly judged.
Comments : The condition of the house or the room wherein
delivery of the child occurs is to be judged from the strongest
planet in the horoscope. If the Sun happens to be the strongest
planet in the native's chart, the birth takes place in a house
or chamber which is weak and fragile. If the Moon is the
strongest of all, it is a newly-built house. If it is Mars that is
the strongest, the chamber would be (partly) burnt by fire. A
strong Mercury indicates that the chamber is colourful (painted
in varied colours). Jupiter in strength indicates a strongly built
house. A strong Venus indicates a highly beautiful, very fine,
artistically built house. When Saturn happens to be the strongest
planet in the chart, the house wherein the delivery takes place
is old and worn out.
Houses or rooms adjacent to the lying-in chamber can also
be similarly judged. The seventh house from the strongest
planet indicates the room opposite to the lying-in chamber.
The first house indicates the room behind. The tenth and the
fourth houses indicate the rooms on the right and the left of
the lying-in chamber. Planets located in these houses of the
chart indicate the state of rooms around the chamber wherein
the delivery takes place.
70
house, it ensures that the house wherein the native is born is
a two-storeyed or three-storeyed or four-storeyed house. Jupiter,
in the tenth house, on its exact point of exahation (Karka 5)
ensures a four-storeyed house. If it is approaching its point
of exaltation, the house is three-storeyed. When it is past its
exaltation point, it indicates two-storeyed house. In Dhanu, its
Moolatrikona sign, it indicates a three-storey house. In other
Dwiswabhava rashis (mutable signs), i.e., in Mithuna (Gemini),
Kanya (Virgo) and Meena (Pisces), it indicates birth in a twostoreyed house.
71
the part of the cot which is bent under pressure. The location
of a malefic in any house indicates that the part of the couch
indicated by that house is damaged.
(IV4vi^<^Vl TTlt
H I H ^ r ^ d : l l ? o II
fnlfd^Ptddl^PM
^11
72
above. Of the malefic ascendants, the signs of Saturn (Makara
and Kumbha) do not have a Drekkana of Mars. Only the first
Drekkanas of the ascendents of Mars (Mesha and Vrishchika)
qualify for a malefic ascendant indicated in the shloka. The
combination given here suggests that the native would be born
with an umbilical cord surrounding his body so that it may
cause harm to the native.
II??H
73
present around the lady who undergoes delivery, i.e., the mother
of the native. The number of such attendants who are inside
the lying-in chamber is equal to the number of such grahas
between the Moon and the lagna as lie in the invisible part of
the horoscope. The number of those waiting outside the lying-in
chamber is indicated by the number of such grahas between the
Moon and the lagna as lie in the visible part of the horoscope.
Houses 1 to 7 constitute the invisible half while houses 7 to 1
constitute the visible half of the horoscope.
Several authorities consider the opposite view as valid. Thus,
according to them, the number of grahas between the lagna and
the Moon (and not between the Moon and the lagna) indicates
the number of female attendants present around the woman.
Still others consider that grahas in the visible half indicate the
attendants inside the room while those in the invisible half of
the chart indicate the attendants waiting outside.
7
On Balarishta
75
in deatli by the age of four. It is logically understood that when
the Moon, located in the sixth or the eight house, receives no
aspect, whether benefic or malefic, the Balarishta does not
materialise.
According to the sage Parashara, the location of the Moon in
any of the houses 6, 8 or 12, under malefic aspect, causes
Balarishta. Thus, Parashara considers all the Trika houses as
adverse for the placement of an ill-aspected Moon.
Parashara states in the chapter on Balarishta that Balarishta
applies upto the age of twenty-four years. His advice to the
practising astrologer, therefore, is to not venture into the assessment
of a native's longevity until he is twenty-four years of age.
Elsewhere, in the chapter on longevity, the sage states that the age
upto which Balarishta yogas are relevant is eight years. It may be
pointed out that it is the general view that eight years is the age
upto which Balarishta combinations are considered to be relevant.
We do not intend to refute any of the views stated above
although we would like to make our own humble submission in
view of a large number of horoscopes with Arishta-yogas studied
by us. We have found that when an Arishta Bhanga yoga or a yoga
of cancellation of Balarishta is present in the chart, the native does
not meet early end as is indicated in the classical description of
the yoga. However, the Arishta yoga persists as a weakness in the
horoscope which gets activated in the presence of an appropriate
dasha. In other words, in the presence of a combination for
cancellation of Balarishta, the Balarishta becomes subject to the
influence of dasha and transits.
Chart VII-1 (male native, born on July 31,1976; at 20:05 hours
1ST; at Delhi, 28N39, 77E13] shows Kumbha (Aquarius) lagna
with the Moon located in the eighth house aspected by Saturn from
the sixth house. It is a classical combination for Balarishta. The
benefic Jupiter too aspects the Moon from the fourth house. Here
is thus a Moon which is ill-placed, and under a combined malefic
and benefic aspect. Another two points to be considered here are
that (a) the Moon is surrounded on both sides by malefics Mars
and Rahu; and (b) the lagna lord Saturn is fully combust, being
very close to the Sun and, therefore, adversely affecting the health.
The native has survived the likelihood of an early death, thanks
to the cancellation of Arishta (which will be discussed in the next
76
chapter) present in the chart. He, however, suffers from severe
health problems in the form of juvenile rheumatoid arthritis which
has resulted in pain and stiffness in his both hips to the extent
that his general mobility has been grossly curtailed and he is
unable to get up from the bed on his own. He has been advised
joint replacement.
Ketu
Jupiter
1 \
Lagna
\ l 2 /
Ketu \ /
Lagna
Chart V l I - 1
BirtJi Chart
July 31, 1976
Rahu
Lagna
Sun
Moon
0220'
1458'
1423'
Sun
Venus
Saturn
Mercury
Mars
Moon
Mercury
3 \ ^
\
/ 7
Mercury \ .
/
Mars
/ ( . Rahu
/
Sun
/Venus, S a t u r n \ /
Mars
Mercury
Jupiter
2r34'
orio'
0351'
Moon
Moon
Venus
Saturn
Rahu
Sun
Saturn
Jupiter
Rahu
X's
Ketu
\ 7 /
10^4
Navamsha
Ketu
Lagna
Mars
26-56'
1322'
1428'
Lagna \
Mars
Sun
Saturn
0 /
Jupiter
\^
Venus
\ l
11 \ .
Jupiter\/
RahuXX
^ \
Mercury
Vl2\
/
Venus
/ ^ \
Moon
'
\
77
the same results as the M o o n . The lagna lord,
defeated by a malefic, and located i n the seventh
house, causes death i n one month.
Comments: Two combinations for Balarishta are mentioned here.
When natural benefics are located in either of the houses 6 or
8, and aspected by retrograde malefics, they too lead to the same
effect as the Moon in such a disposition. That is, they too would
result in death soon afterbirth. Death, however, would not ensue
if such ill-placed benefics are under benefic influence or if the
aspecting malefics are not retrograde. The state of retrogression
adds an extra element of affliction which is not conducive to good
health or to survival.
When the lagna lord occupies the seventh house and lies in close
association with a malefic, defeated by it in graha-yuddha, the death
of the child occurs by one month. A n affliction of the lagna lord
is an adverse factor for health and longevity. Two planets, other than
the luminaries, are said to be in graha-yuddha ('planetary war')
when they are posited within one degree of each other. The general
opinion is that the planet which is on the lesser degree is the winner
while the one that is further advanced is the loser. In any case, a
very close association of the lagna lord to a malefic seriously affects
health. In the example given above (chart VII-1), the lagna lord
Saturn is placed very close to its enemy, and a natural malefic, the
Sun. This close association (not graha-yuddha!) with the Sun also
renders the lagna lord combust and, therefore, bereft of any vitality.
It is further afflicted by its placement in the sixth house, in a watery
sign belonging to its enemy, the Moon.
gr^: SR^TcR^:
VlVH^cbmOv^ II ^ II
78
Rashyanta, the native dies soon after birth. By Rashyanta is meant
the end of a rashi or sign. When a graha occupies a sign at 29
or above, i.e., when it is in the thirtieth degree of a sign, it is
considered to be in Rashyanta. Rashyanta is the junctional region
of two rashis. Another junctional region considered in this
combination is the time of sunset, or the junction of the day and
night. The junctional regions are weak points and as such are
adverse for health as well as for survival.
The other combination that leads to death after birth is the
presence of the Moon and all malefics in the kendras. It is to be
appreciated that the kendras are not the best places for the malefics
to occupy. The health is best protected when natural benefics, and
not malefics, occupy the kendras. When the Moon is also in one
of the kendras, according to this yoga, the malefics happen to be
in kendras both from the lagna as well as the Moon, rendering
the chart highly susceptible to ill-health. If there are also benefics
in the kendras, they tend to neutralise or lessen the affliction.
79
Some commentators consider the houses one to seven as the
eastern half and houses seven to one as the western half.
WtmfTTftST^: t n ^ : II ^ II
80
yoga around the lagna and a very close association of the lagna/
eighth lord with Ketu.
The second part of the shloka states that when the Moon occupies
the lagna and all the malefics occupy the seventh house, the
planetary disposition thus obtained leads to death. In this situation,
the lagna as well as the Moon are both opposed by all the malefics
from the seventh house. For this yoga to give full results, there
should be no benefic influence on the lagna/Moon or the seventh
house.
^1u|-<{l ? [ I ^ M HHIbdMilfvifirWri: TTT^: I
\
Jupiter
(R)
Ketu Venus / \ .
Mars
\Mercury/
\
\ 6
/
Sun\ v
Lagna
Rahu
Saturn
Chart VII-2
\
('
Birth Chart
Moon
Moon
Lagna
Sun
Moon
Ketu
Venus
Mercury
Lagna
1937'
2157'
24''08'
Mars
Mercury
Navamsha
Moon
Saturn
Jupiter
Sun
Jupiter (R)
'
Rahu
Mars
Lagna
Mercury
Venus
Ketu
Mars
June 1, 1965
Saturn
Sun
loV'4
Rahu
01''43'
2858'
2247'
Venus
Saturn
Rahu
2832'
08''23'
2931'
81
Shloka 7: W h e n a weak M o o n occupies the twelfth
house, the malefics occupy the lagna and the eight
house, and the kendras are bereft of benefics, early
death may be pronounced.
Comments : The yoga is self-explanatory.
82
rTfJpTSrar I
83
yoga. One must also remember that an Arishta yoga is a weakness
in the horoscope and even when some sort of a cancellation of
an Arishta yoga exists, an appropriate adverse dasha can still
activate such a yoga and cause ill-health. Thus, while 'Balarishta'
is a very important aspect of astrology, its principles need a highly
judicious application.
rar?lT
VicilM<yuim:
II? II
T H ^ ^ i r M l f ^ r e M r r a r I I ? II
85
Shloka 2: A very strong lagna lord, unaspected by
malefics, aspected by benefics located i n kendras,
after removing (the promise of) death, grants long
life, several good qualities and vast w^ealth.
Comments: A strong lagna lord is a great protection against ill
health and ensures long life. Its strength, and thus its protective
potential, is enhanced when it is bereft of the aspect of natural
malefics. The aspect of natural benefics, which have the additional
positional advantage of being in the kendras, adds further strength
and benevolence to the lagna lord. We all know that natural
benefics in the kendras are a strong protective factor against
affliction. With such a powerful lagna lord, the native enjoys long
life, is blessed with several good qualities, and has great wealth.
This as well as the previous combination are very effective
factors indicating cancellation of Arishta or affliction.
H H K b d M d ^ P n ^iMJJ'MMic<^eh|UH|>-c|^; |
86
87
Comments : Any strong benefic located in a kendra is supposed
to destroy Arishta. It is, however, understandable that the best
protection would be possible when any of these benefics occupies
the lagna in preference to the other kendras. Also, the more
number of benefics there are in the kendras, the better the
protection they afford against Arishta.
The degree of protection would also depend upon which one
of the three benefics mentioned here, in strength, is located in one
of the kendras. The classics state that Jupiter provides the best
protection, followed next by Venus and lastly by Mercury. Based
on this knowledge, with the above shloka under consideration,
we may assume that:
(a) of the three benefics, Jupiter, Venus and Mercury, the best
protection against Arishta is provided by Jupiter;
(b) the protection is more when the benefic in question occupies
the lagna in preference to one of the other kendras; and
(c) the more the number of natural benefics in the kendras, the
better the protection.
Here is a related shloka from the Saaraavali.
^ II
W5
JJ^r^dTd^lfit^^chlUIW: I
faVlMlRfcd^'dl
sj'jI^^^IHlchf^ ^TF^
ll\9ll
88
Shloka 7: A full M o o n , posited between two
benefics, destroys all Arishta even as Garuda
destroys hordes of snakes.
Comments: This shloka is similar to shloka 4, vide supra. It
emphasises the strength bestowed upon the Moon by its mere
location between two natural benefics. A strong Moon protects
health during childhood. When additional factors, like the location
of this well-surrounded Moon in the sign of a benefic, or the aspect
on it of Venus (vide shloka 4 above), are added, the protection
to the native becomes obviously more certain.
89
we see that a strong, non-combust, clearly visible Jupiter in a
kendra [not necessarily the lagna) removes all afflictions. The
emphasis here, as well as earlier, is on a Jupiter which appears
bright and clear in the sky, without suffering combustion. Our
author could have easily avoided this shloka by incorporating this
one in the first shloka of this chapter where the location of Jupiter
in the lagna is extolled. We know that the lagna too is a kendra.
The reason for this apparent repetition is not far to see. There is
a difference in the degree of cancellation of Arishta that Jupiter
effects by being in the lagna on the one hand and in any of the
other kendras on the other. Without doubt, the best cancellation
of Arishta results from a strong Jupiter located in the lagna.
^lu^-iidHlMiiidl: ^"iwtlVlch'll: ^"iwi^obiuiw; |
^jpnFt ^TSPT I
90
Comments: Here is another simple combination for the cancellation
of an Arishta yoga. The author states that the placement in a kendra
of the lord of the Moon sign, or of any natural benefic, is sufficient
to remove Arishta. The simple principle here is that benefics
located in the kendras remove affliction and protect against ill
health. Once again, it is important to stress that the degree of
cancellation of Arishta would vary with the nature of the benefic
and the specific kendra involved. Thus, the best protective
combination is the location of Jupiter in the first kendra, i.e., the
lagna. The classics also mention that whereas Mercury (through
its beneficence) is capable of neutralising a thousand afflictions,
Venus in its place would neutraUse ten thousand afflictions while
Jupiter would cancel a hundred thousand of them.
PdViP-d
fTB?
fd<Thl
^qfW: II U II
91
JHHirMdlRlH:
ii
92
Rahu
Lagna
Sun
Moon
1913'
0723'
10''26'
Mars
Mercury
Jupiter (R)
0733'
12''20'
0600'
Venus
Saturn
Rahu
0749'
2053'
0853'
Thus, here, the lagna lord Venus is deeply combust and also a
loser in planetary war with a natural malefic Mars. Aspects of
Saturn and a retrograde eighth lord Jupiter further compound the
affliction. This female child died within eight days of her birth.
H?mi
?nTrg
raftT ^
-qf^ ^Rjqf
f9T^
i f ^
II
II
93
i n the sixth or the eighth house, though aspected
by benefics or malefics, protects the native even
like a father who does not k i l l his o w n child.
Comments: This is another potent combination for the cancellation
of Balarishta. We are aware that when the Moon is located in the
sixth or the eighth house, it causes Arishta whether it is aspected
by malefics or by benefics. This injunction, however, does not
apply if the birth of the native occurs under any of the two
conditions: (a] Shukla Paksha (the waxing phase of the Moon] and
birth at night (between sunset and sunrise]; or (b] Krishna Paksha
(the waning phase of the Moon) and birth during day (between
sunrise and sunset). The reader is here referred to chart VII-1. In
that chart, the Moon in the eighth house receives the aspects of
Saturn and Jupiter, thus justifying the presence of Balarishta.
However, the birth in this case occurred at night time (see the Sun
in the sixth house), and the Shukla-Paksha (the waxing phase of
the Moon) was in operation (see the Moon in the third house from
the Sun).
On Longevity
95
Longitude of the Sun
4S
X108 =
T-12
3
324
49'
5292
(days)
(Ghatis)
^30
H-60
432
36
10
24
(years)
(months)
(days)
88
y
(days)
12
(Ghatis)
+88'^
=
36
10
112
12
(years)
(months)
(days)
(Ghatis)
36
13
22
12
(years)
(months)
(days)
(Ghatis)
^ 12
=
36
(years)
+
22
12
(Ghatis)
1 1 ^
37
(years)
(month)
12
22
(days)
(Ghatis)
months
days
Ghatis
Sun
22
12
Moon
22
12
Mars
36
Mercury
25
12
Jupiter
27
36
Venus
12
Saturn
10
24
96
Saturn
Rahu
Chart IX-1
Birth Chart
Ketu
^agna
August 20, 1944 SunMon
Merjup
Venus
Mars
Lagna
Sun
Moon
ori2'
2834'
12 12'
Mars
Mercury
Jupiter
1436'
0349'
1709'
Ketu
Saturn
Jupiter
Moon
\ ^ Venus /
\ 6 /
Sun
Jupiter
is'sg'
WIS'
Venus
Saturn
Rahu
Lagna
Rahu
\
Mercury
/
Sun
Navamsha
Mars
Lagna
Rahu
Moon
Venus
9 \ ^
Mercuip/
/ i o \
/
Ketu
Saturn
/ ^
Mars
97
completed rashi (consisting of nine navamshas or thirty degrees)
contributes nine years of longevity. Two completed signs would
contribute eighteen (9x2) years of longevity, though this would
actually mean six years when we remove twelve from eighteen.
(B) Each degree is equal to 1/30 rashis (30 degrees make one rashi)
and has 9/30 navamshas (each rashi has nine navamshas). It thus
contributes
9
years of longevity
30
or
or
Q^^^^^Q
30
days of longevity
1
60x30
rashis.
9
Multiplied by 9, we get
9x12x30 ^ays
60x30
or ^ 2 x 3 0 x 6 0 _ ^^^^^^
60x30
i.e., 108 Ghatis of longevity. This means that we get 108 Ghatis
of longevity from each minute of longitude. Hence we multiply
the minutes by 108 to get the number of Ghatis of longevity
contributed by them.
98
Alternate Method
A n alternate method of calculatation of longevity would be as
follows:
1. Convert the signs, degrees and minutes of longitude of a graha
into minutes.
2. Divide the above value by 200 (because 200 minutes of arc are
equal to one navamsha which, in turn, is equivalent to one
year of longevity].
3. If the quotient is more than 12, divide it by 12 to obtain the
number of years.
4.
5. Repeat the process with all the grahas from the Sun to Saturn.
Let us apply the above method to the longitude of the Sun in
the chart under consideration.
Longitude of the Sun :
4^
3
49'
123
49'
7429'
1.145
5.145
9.360
8.570
3.660
5.595
10.265
or
or
or
or
or
or
or
or
years
1
5
9
8
3
5
10
months
1
1
4
6
7
7
3
days
22
22
10
25
28
4
5
99
We prefer this alternate method for its ease of calculation. One
also need not calculate the months and days until the final stages
of longevity calculation and may stick to the decimal fraction of
the years of longevity as arrived at above. Once the final span of
longevity, as we shall see subsequently, is arrived at, the decimal
fraction can be conveniently converted into years, months
and days.
^^<l4l4i6U)c< dH^Thl^lPt ^iPvidc^lPt I
dulrui Hm^T:t^ril jyMlT>c|li!'|cblRl>HH. II ? II
Shloka 2: Lagna's contribution is to be similarly
determined. In case the lagna is strong, the number
of years equivalent to the rashi obtaining i n the
lagna must be added, one rashi being equal to one
year and the degrees indicating a proportional
duration.
Comments : The contribution of dasha from the lagna to the
total dasha from the seven grahas (from the Sun to Saturn)
must now be made. The duration of lagna's contribution is to
be obtained i n the same manner as i n the case of the grahas.
Subjecting the rashi and degrees of lagna to the same treatment
as we have done with the grahas, we get from the lagna a dasha
duration of:
4 years
or
4 months
16 days
48 Ghatis,
100
Our lagna is:
4^
14
36'
4S = 4 years
1436' = 4 months 16 days 48 Ghatis
(is =
= 1 year or 360 days)
The lagna's additional contribution thus is 4 years 4 months
16 days and 48 Ghatis. This is equivalent to 4.487 years (equal
to 4 years 4 months and approximately 17 days when rounded
off, according to the alternate method mentioned in relation to
Shloka 1).
The lagna's total contribution would thus be:
4.380 + 4.487 = 8.867 years
Not all authorities add up this additional contribution (4.487
years in this case).
The lagna's contribution along with the contribution from the
seven grahas gives us the span of life of an individual. However,
this must be subjected to certain other modifications and
refinements. These are being mentioned below.
101
Let us have a look at the dasha contributions (in years) in our
example:
Lagna
:
8.867
Sun
:
1.145
Moon
:
5.145
Mars
:
9.360
Mercury
:
8.570
Jupiter
:
3.660
Venus
:
5.595
Saturn
:
10.265
The Bharanas (additions), as mentioned above, are applicable
as follows:
(a) The Sun is in its own house (rashi) and own Drekkana. Its
contribution is doubled (once) to 2.290 years.
(b) Jupiter is in its own Drekkana. Its contribution is doubled to
7.320 years.
(c) Saturn is in its own Navamsha. Its contribution is doubled
to 20.530 years.
The contribution from the remaining grahas remains unchanged.
We now have revised contributions to longevity as under:
Lagna
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
8.867
2.290
5.145
9.360
8.570
7.320
5.595
20.530
102
Comments: Here we deal with what are called as 'Haranas' or
reductions. The 'Shatru-Kshetra Harana' implies that a graha
(other than Mars) loses one-third of its contributed longevity if it
occupies the house of an enemy. In our example chart, Mars
occupies the house of Mercury, its enemy, but Mars is an exception
here. So, the reduction does not apply here. Venus occupies the
house of the Sun, an enemy, and loses a third of its contributed
longevity which now comes to be 3.730 years. It may be mentioned
here that retrograde planets too are exempted from this reduction.
'Astangata Harana' or reduction consequent upon combustion
of a planet removes half its contributed longevity (with the
exceptions of Venus and Saturn). Jupiter is combust here and a
removal of half its contributed longevity leaves it with 3.660 years.
Lagna
Sun
Moon
Mars
Mercmy
Jupiter
Venus
Saturn
:
:
:
:
:
:
:
:
8.867
2.290
5.145
9.360
8.570
3.660
3.730
20.530
103
occupying thie twelftii house. It is progressively less as the planets
occupy houses 11, 10, 9, 8 and 7. Natural benefics cause half the
loss as compared to natural malefics (see Table IX-1).
Table IX-1 Chakrapaata Harana
House occupied
Loss from
malefics
Loss from
benefics
12
whole
one-half
11
one-half
one-fourth
10
one-third
one-sixth
one-fourth
one-eighth
one-fifth
one-tenth
one-sixth
one-twelfth
8.867
2.290
5.145
9.360
8.570
3.660
3.730
10.265 _
Total
51.887 years
104
years. We have seen that mathematical methods of longevity
calculation are not extremely accurate and must be taken for general
guidance only. In this particular case, if we do not add up the
additional contribution (of 4.487 years) from the lagna, as several
authorities do, our result would be close to the actual longevity,
which would then come to 47.4 years. Further accuracy must be
attained by applying dashas and transits.
Thus ends the ninth chapter of the Laghu Jatakam of Varaha Mihira
titled 'On Longevity'.
10
106
that a planets's contribution to longevity should be considered the
duration of its dasha as well. A planet would produce effects
expected of it during its dasha period.
We shall now see how to decide about the order of the different
dashas during the lifespan of a native.
107
of the three categories [Kendras, Panapharas, Apoklimas)
mentioned above, the planet whose dasha period is longer has
his dasha first.
Let us take up the example dealt with in the last chapter
(Chart IX-1). Of the lagna, the Sun and the Moon, the lagna
happens to be the strongest since it is vargottama, occupied by
its own lord, and contains all the natural benefics. In the Drekkana
too, the lagna is associated with its own lord. Thus, the dasha
of the lagna comes first. Let us take its duration to be 4.380 years
or 4 years, 4 months 17 days. We here are not taking the additional
contribution from the lagna (of 4.487 years) as suggested by Varaha
Mihira. Next we take up planets falling in kendras from the lagna.
The Sun comes next as it occupies its own house in the natal as
well as the Drekkana chart and occupies the tenth house in the
navamsha. Its dasha duration is 2.290 years or 2 years 3 months
14 days.
Mercury and Jupiter come next. Jupiter appears strong, being
in the lagna, exalted in the navamsha, and occupies its own house,
the lagna, in the Drekkana. It is, however, combust. We thus take
Mercury first with its dasha duration being 8.570 years or 8 years
6 months 27 days. Next comes Jupiter whose dasha period is 3.660
years or 3 years 7 months 28 days.
The remaining planets in the lagna (in kendra from the first
dasha!) are the Moon and Venus. The Moon has its dasha duration
of 5.145 years or 5 years 1 month 22 days. The duration of Venus
dasha is 3.730 years or 3 years 8 months 23 days.
Next we move to the Panapharas considered from the first
dasha, i.e., the lagna. We here have Mars in the second house
and Saturn in the eleventh house. Saturn is stronger because of
its location in the eleventh from the lagna in the house of a
friend, its occupation of its own navamsha and its exaltation
in the Drekkana. Its dasha would thus come before Mars. The
duration of the dasha of Saturn is 10.265 years or 10 years
3 months 5 days. That of Mars is 9.360 years or 9 years 4 months
10 days.
There are no planets in the Apoklima houses from the first
dasha (i.e., the lagna).
We may thus tabulate the dasha duration and dasha order for
our native here as in Table X-1.
108
Table X-1: Dasha order and duration
(DOB: August 20, 1944)
S.N.
Dasha
Duration
m
d
y
1.
Lagna
17
1949
2.
Sun
14
21
1951
3.
Mercury
27
18
11 1959
4.
Jupiter
28
16
1963
5.
Moon
22
08
1968
6.
Venus
23
01
1972
7.
Saturn
10
05
1982
8.
Mars
10
16
1992
Total
Ends on
d m
y
wlT^rtipHtHirMuimrit ^ g -af^
r c m 4 q w H i H , II ? II
109
house in the natal chart, it is capable of yielding auspicious
results. Its disposition in the navamsha in a similar manner is
auspicious too. The same is true of a planet in its Uchchabhilashi
rashi. A planet is considered as Uchchabhilashi (Uchcha:
exaltation, Abhilashi: one who desires; that is, longing for
exaltation!) when it occupies a sign previous to its sign of
exaltation. Thus, the Sun in Kanya (Virgo), the Moon in Mesha
(Aries), Mars in Dhanu (Sagittarius), Mercury in Simha (Leo)
Jupiter in Mithuna (Gemini), Venus in (Kumbha), (Aquarius) and
Saturn in Kanya (Virgo) are considered in their Uchchabhilashi
rashis. A n Uchchabhilashi planet gives auspicious results during
its dasha period.
When the above conditions do not apply, the auspicious
results do not occur.
rgVlO^ TdU/ldl
q|i)bdttii;^ji4iHI l U I I
110
(signs 2, 5, 8, 11) falling in the lagna, the first Drekkana proves
adverse, the second auspicious and the third mediocre. These
observations may be tabulated as follows (Table X-2).
Table X-2: Nature of the dasha of the lagna
Sign in the lagna
Drekkana
Chara
Sthira
Dwiswabhava
1.
First
(0-10)
Auspicious
Adverse
Adverse
2.
Second
(10-20)
Mediocre
Auspicious
Mediocre
3.
Third
(20-30)
Adverse
Mediocre
Auspicious
Ill
here, all planets may not run their AD's in any given M D .
The proportion of their AD-duration also varies with the
placement of the AD lord in relation to the MD lord. The first
AD in a given MD of course belongs to the MD lord. The next
AD belongs to a planet associated with the MD lord. The third
AD belongs to a planet placed in a trikona (houses 5, 9) from
the MD lord. The fourth A D belongs to a planet placed in
the seventh from the MD lord. The fifth or the last AD belongs
to a planet occupying the fourth or the eighth house from the
MD lord.
The proportion of the various AD's is also fixed depending
upon where the AD lords are located in relation to the MD lord.
This is as follows:
(a)
When there are planets in both the fourth and the eighth
houses from the MD lord, only the one which is the strongest
of all must be taken for AD consideration.
112
113
(i)
First AD
187
(ii)
Second AD :
Third A D :
Fourth AD :
Fifth AD
42
28
12
21
187
(v)
187
(iv)
84
187
(iii)
187
x 2=
(ii] AD of Mercury: - ^ ^ | ^ x 1 =
or 1.527 years
or 0.763 years.
114
MD of Saturn, those of Saturn and Mars, in a ratio of 1:-^.
Reducing them to a common denominator, we get
Removing
X 4 = J i ^ = 8.212 years.
Thus ends the tenth chapter of the Laghu Jatakam of Varaha Mihira
titled 'Planetary Periods and Sub-periods'.
11
3T&||bdchc|JfsniT:
Chapter on Ashtakavarga
Ashtakavarga is a unique system of Vedic astrology. It provides
information about the strength and weakness of various houses
of the horoscope in numerical terms. It is a highly elaborate system
and, used judiciously, enables its practitioner to make extremely
accurate predictions. While primarily this system deals with the
effects of the transit of planets, it can be profitably integrated with
the dasha scheme for greater accuracy. Sage Parashara, the father
of Vedic astrology, states that this method is appropriate for those
born in Kaliyuga because of their limited intellect!
Basis of Ashtakavarga
116
The maximum number of benefic points in Bhinnashtakavarga
chart of a graha is fixed. Thus, the Sun contributes a total of
48 benefic points in its Bhinnashtaka, the Moon contributes
49 points. Mars 39 points, Mercury 54 points, Jupiter 56
points, Venus 52 points and Saturn 39 benefic points. This
makes a total of 337 benefic points in a Sarvashtakavarga chart.
In the text that follows, Varahamihira gives a brief account of
the system of Ashtakavarga. We shall apply the principles
mentioned here to our example horoscope which is being given
here again for the benefit of the reader.
Rahu
II ? II
117
Comments: The Sun in its own Bhinnashtakavarga is beneficial
in the houses indicated against each of the eight cardinal points,
as follows:
1.
2.
3.
4.
5.
6.
7.
8.
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
Lagna
Total
1, 2, 4, 7, 8, 9, 10, 11
3, 6, 10, 11
1, 2, 4, 7, 8, 9, 10, 11
3, 5, 6, 9, 10, 11, 12
5, 6, 9, 11
6, 7, 12
1, 2, 4, 7, 8, 9, 10, 11
3, 4, 6, 10, 11, 12
48 benefic points.
118
From itself, it is beneficial i n houses 3, 6, 10, 11,
1 and 7. From Mars, the M o o n is beneficial i n
houses 3, 6, 10, 11, 2, 9 and 5; from the Sun, i n
houses 3, 6, 10, 11, 8 and 7; from Saturn, i n houses
3, 6, 11 and 5; from Mercury, i n houses 1, 4, 7, 10,
3, 5, 11 and 8; from Jupiter, i n houses 12, 11, 8,
1, 4, 7 and 10; and from Venus, i n houses 3, 4, 5,
9, 10, 7 and 11.
Comments: The Moon in its own Bhinnash-takavarga proves
beneficial in the houses indicated against each of the eight cardinal
, as follows:
1.
2.
3.
4.
5.
6.
7.
8.
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
Lagna
Total
3, 6, 7, 8, 10 11
1, 3, 6, 7, 10, 11
2, 3, 5, 6, 9, 10, 11
1, 3, 4, 5, 7, 8, 10, 11
1, 4, 7, 8, 10, 11, 12
3, 4, 5, 7, 9, 10, 11
3, 5, 6, 11
3, 6, 10, 11
49 benefic points.
Chart XI-2
Bhinnashtaka
Chart
MOON
4\.
V 3
sVii
/
Moon/'
119
^J|d1.S^M^tdlJ)i>e<rf<dl<A'^iqdc|c|^b^
II ^ II
Ashtakavarga of Mars
Shlokas 5 and 6: From its o w n position, M a r s
is beneficial i n houses 11, 2, 8, 1, 4, 7 and 10.
From Mercury, it is beneficial i n houses 3, 11, 6
and 5; from Jupiter, i n houses 10, 11, 6 and 12;
from the S u n , i n houses 3, 6, 10, 11 and 5;
from the lagna, i n houses 3, 6, 10, 11 and 1; from
the M o o n , i n houses 3, 6 and 11. Mars accords
neutral results to the tenth house from the
M o o n . It is beneficial i n houses 12, 6, 8 and 11
from Venus; and i n houses 1, 4, 7, 10, 11, 9 and
8 from Saturn.
Comments: Mars in its own Bhinnashtakavarga is beneficial in the
houses indicated against each of the eight cardinal points, as
follows:
1.
2.
Sun
3, 5, 6, 10, 11
Moon
3.
4.
5.
Mars
Mercury
Jupiter
3, 6, 11
1, 2, 4, 7, 8, 10, 11
6.
7.
Venus
Saturn
6, 8, 11, 12
1, 4, 7, 8, 9, 10, 11
8.
Lagna
Total
1, 3, 6, 10, 11
3, 5, 6, 11
6, 10, 11, 12
39 benefic points.
120
Chart XI-3
Bhumashtaka
Chart
MARS
Mars
\0
4\
Mars
3
/\
/
y
2
/
/ O QN
/
.
1 /
Ashtakavarga of Mercury
Shlokas 7 and 8: From the position of the S u n i n
the natal chart, Mercury is beneficial i n houses 12,
6, 9, 11 and 5. From its ovim position, it is
beneficial i n houses 12, 6, 9, 11, 5, 3, 1 and 10.
From the M o o n , Mercury is beneficial i n houses 2,
6, 10, 11, 8 and 4; from the lagna, i n houses 2, 6,
10, 11, 8, 4 and 1; from Venus, i n houses 1, 4, 11,
2, 8 and 9, along w^ith houses 3 and 5; from Saturn
and Mars, it is beneficial i n houses 1, 4, 11, 2, 8,
9, 10 and 7; and from Jupiter houses 12, 11, 6
and 8.
Comments: Mercury its own Bhinnashtakavarga chart is beneficial
in the houses indicated against each of the eight cardinal points,
as follows:
121
Chart XI-4
Bhinnashtaka
Chart
MERCURY
\ 3 /
MercuryX'
Mercury
\
/
/ Q\
O
Sun
Moon
5, 6, 9, 10, 12
3.
4.
Mars
Mercury
Jupiter
Venus
1,
1,
6,
1,
Saturn
Lagna
1, 2, 4, 7, 8, 9, 10, 11
1, 2, 4, 6, 8, 10, 11
54 benefic points.
8.
Total
/ .0
1.
2.
5.
6.
7.
\ i
/9\
2, 4, 6, 8, 10, 11
2,
3,
8,
2,
4, 7, 8, 9, 10, 11
5, 6, 9, 10, 11, 12
11, 12
3, 4, 5, 8, 9, 11
Ashtakavarga of Jupiter
Shlokas 9 and 10: Jupiter happens to be beneficial
for houses 2, 11, 8, 1, 4, 7 and 10 from Mars.
From the Sun, it is beneficial for houses 2, 11, 8,
122
1, 4, 7, 10, 9 and 3; from its (Jupiter's) o w n
position, it is beneficial for houses 2, 11, 8,
I, 4, 7, 10 and 3; from Venus, for houses 9, 10,
I I , 2, 5 and 6; from the M o o n , for houses 7,
9, 5, 2 and 11; from Saturn, for houses 3, 6, 5 and
12; from Mercury, for houses 9, 10, 4, 1, 5, 2, 11
and 6; and from the lagna, for houses 9, 10, 4, 1,
5, 2, 11, 6 and 7.
Comments: Jupiter in its own Bhinnashtakavarga happens to be
beneficial for the houses indicated against each of the eight cardinal
points, as follows:
1.
2.
Sun
Moon
2, 5, 7, 9, 11
3.
4.
Mars
Mercury
1, 2, 4, 7, 8, 10, 11
1, 2, 4, 5, 6, 9, 10, 11
5.
Jupiter
Venus
6,
7.
8.
1, 2, 3, 4, 7, 8, 9, 10, 11
1, 2, 3, 4, 7, 8, 10, 11
2, 5, 6, 9, 10, 11
3, 5, 6, 12
1, 2, 4, 5, 6, 7, 9, 10, 11
56 benefic points
Saturn
Lagna
Total
JUPITER
Chart XI-5
Bhinnashtaka
Chart
JUPITER
\\ 1 /
JUPITER V l 2
3 //
/ \
\
<^
/ox.
123
c(fe|^|I)tc(ehf?|c<f<4(HmH>i>MiR^d1
?T<i;f^^dHc<|A||Rbc(|tH^HIM')fdt^tl^
^d([^
<*l'^l^
I
II
II
Ashtakavarga of Venus
Shlokas 11 and 12: Venus is beneficial for houses
1 to 5, 9, 8 and 11 from the lagna. From the M o o n ,
it is beneficial for houses 1, 2, 3, 4, 5, 9, 8, 11 and
12; from its (Venus') ow^n position, it is beneficial
for houses 1, 2, 3, 4, 5, 9, 8, 11 and 10; from Saturn,
for houses 3, 4, 5, 8, 10, 9 and 11; from the Sun,
for houses 8, 12, and 11; from Jupiter, for houses
9, 10, 11, 8 and 5; from Mercury, for houses 3, 5,
9, 11 and 6; and from Mars, for houses 11, 5, 3, 6,
9 and 12.
Comments: Venus in its own Bhinnashtakavarga is beneficial for
the houses indicated against each of the eight cardinal points, as
follows:
1.
Sun
8, 11, 12
2.
Moon
1, 2, 3, 4, 5, 8, 9, 11, 12
3.
Mars
3, 5, 6, 9, 11, 12
4.
Mercury
3, 5, 6, 9, 11
5.
Jupiter
5, 8, 9, 10, 11
6.
Venus
1, 2, 3, 4, 5, 8, 9, 10, 11
7.
Saturn
3, 4, 5, 8, 9, 10, 11
8.
Lagna
1, 2, 3, 4, 5, 8, 9, 11
Total
52 benefic points
124
vErws
3 /
VENUS
Chart XI-6
Bhinnashtaka
Chart
VENUS
">a2
2 /
/ ft \
/lO
WliUfcdcfcT^^llichf-c^Sbltl^m^JlTtJHI'^
I W S m T T : !iHVII<*l^iill<
II
II
I^*4'll6y "5^; I
^dM<citqNJ|l ^ o i j ^ N R ^ r ^ ^ ' t e H b d ^ :
II^UII
Ashtakavarga of Saturn
Shlokas 13 and 14: From its o w n position, Saturn
is beneficial for houses 3, 5, 11 and 6. It is
beneficial for houses 3, 5, 11, 6, 12 and 10 from
Mars. From the S u n , it is beneficial for houses 2,
11, 8, 1, 4, 7 and 10; from Venus, for houses 6, 12
and 11; from the M o o n , for houses 3, 6 and 11;
from the lagna, for houses 3, 6,11, 4,1 and 10; from
Jupiter, for houses 5, 6, 12 and 11; and from
Mercury, for houses 12, 11, 6, 10, 9, and 8.
Comments: In its own Bhinnashtakavarga, Saturn is beneficial for
the houses indicated against each of the eight cardinal points, as
follows:
1.
2.
3.
4.
5.
Sun
Moon
Mars
Mercury
Jupiter
1,
3,
3,
6,
5,
2,
6,
5,
8,
6,
4, 7, 8, 10, 11
11
6, 10, 11, 12
9, 10, 11,12
11, 12
125
6.
7.
8.
Venus
Saturn
Lagna
Total
:
:
:
6, 11, 12
3, 5, 6, 11
1, 3, 4, 6, 10, 11
39 benefic points
126
benefic results. Their transit through houses wherein there is
scarcity of benefic points proves harmful.
Sarvashtakavarga (SAV)
The benefic points of all the seven Bhinnashtaka charts when
combined in the form of a single chart give us what is called as
the Sarvashtakavarga chart. The SAV chart relevant to the example
chart is being depicted here as Chart XI-8. In this chart, a total
f
@)
@)
Chart XI-8
Sarvashtakavarga
12
Miscellany
Oi4ird^Tt)m4>l^lH, I
^ H * M i s i h n * i n i 4 i T h m r m n > ? r l ^ 4 H , II ^ II
^:fwIR ^
II ^ II
128
"3^:
W p x T T ftcrr 4l'll<;Me)|: i j W ; II ^ II
^ ^ ( ^ yt^^ldlPd ^
- q r n ^ farf^^fTilr^l I
129
planet(s) in the second from the Moon) primarily emphasises on
prosperity.
When there are planets on either side of (i.e., in the twelfth as
well as the second house from) the Moon, a highly beneficial
Durudhara yoga results. This yoga ensures for the native wealth as
well as worldly comforts, and a high status. Such a native is
supposed to be highly active and begins several important ventures.
One of the most unfortunate yogas results when the Moon has
no planet in either the second or the twelfth house from itself.
This yoga, which goes by the name of Kemadruma yoga, makes
one servile and lead a miserable life. Many important and
beneficial yogas in the chart lose their potency in the presence of
a Kemadruma. The Moon, it appears, needs support from other
planets, on either or both sides of it. Without support, it creates
a major weakness in the chart.
The nature of planet or planets that cause the Anapha, the
Sunapha and the Durudhara yogas also affects the results of the
yoga. Each planet has its own qualities and these qualities are
conferred upon the native by the planet causing the yoga. Thus,
Mars has courage, aggression and wealth as its qualities. Mercury
possesses learning and competence. Jupiter is dignified, noble and
revered by the ruler. Venus enjoys prosperity and worldly
comforts. Saturn has servants to serve him, and also enjoys
undertaking activities that provide service to others. When these
planets cause the above mentioned Chandra yogas, they confer
their own qualities on the native.
Chart XII - 1 (male native, born on September 9, 1966; at 10.30
hours 1ST; at 28N39', 77E13') belongs to a native who has the
Moon in the ninth house and two planets. Mars and Jupiter, in
the second house from it. Mars in the second house from the Moon
has conferred on him courage, aggression as well as wealth. The
debilitation of Mars is cancelled by its association with an exalted
Jupiter. Jupiter itself confers on the native the qualities of nobility
and dignity. The native is an adept in martial arts and an actor
of some repute in the film world.
Note: It is mentioned that the Anapha, the Sunapha and the
Durudhara yogas result from the presence of planets, in the
manner described above, in the twelfth house and the
130
Saturn
Moon
Rahu
9 \
/
/
6 / Sun
"><^ Mer
/
XVenus
Lagna
Ketu
Chart XII-I
September 9, 1966
Mars
Jupiter
Sun
Mercury
Venus
7
/
Mars
10^4
Jupiter
Rahu
/ 1 2 \
Lagna
Ketu
Lagna
Sun
Moon
2007'
2241'
0622'
/
Mars
Mercury
Jupiter
\
/
\^Moon
2 \
Saturn
1552'
2140'
0334'
Venus
Saturn
Rahu
0653'
0341'
24-55'
^-I'^H'^Hstll; Nptd^^ ^ h 5 ^
That is: There are thirty-one varieties of Sunapha yoga,
thirty one varieties of Anapha yoga, and one hundred
and eighty varieties of Durudhara yoga.
131
Let us see how this works out. Taking up the case of the Sunapha
yoga, the following variations may be encountered:
(i)
One planets in the second and one in the twelfth from the
Moon: 20 variations.
(ii) One planet in the second and two in the twelfth, or two
planets in the second and one in the twelfth from the Moon:
60 variations.
(iii) One planet in the second and three in the twelfth, or three
in the second and one in the twelfth from the Moon : 40
variations.
(iv) One planet in the second and four in the twelfth, or four in
the second and one in the twelfth from the Moon : 10
variations.
(v) Two planets in the second and two in the twelfth from the
Moon: 30 variations.
(vi) Two planets in the second and three in the twelfth, or three
in the second and two in the twelfth from the Moon: 20
variations.
It must be pointed out that the result would also be modified
according to the house that the Moon occupies and also according
132
to the lordship of the Moon on the one hand and that of the yoga
causing planet or planets on the other.
Results of a Durudhara yoga
The Saravali gives some indications of the results of a Durudhara
yoga formed by the placement of different planets in the two houses
surrounding the Moon. This emphasises on the fact that not merely
is the formation of a yoga important but the planets that constitute
it also have a great influence on the outcome of a yoga. The different
pairs of planets causing the Durudhara are likely to yield the
following results according to the classic mentioned above:
(i)
(ii)
133
(viii) Jupiter and Venus : Blessed with wisdom, valour and
steadfastness, prosperous, very renowned, in the service of
a king.
Note: Here too, it is a Durudhara caused by two natural
benefics.
(be) Jupiter and Saturn: Blessed with comforts and wisdom,
sweet of tongue, learned, dignified, wealthy, of beautiful
looks and a quiet temperament.
(x)
dT^t^y^^Tt; ^sr#T ^ t d l ^ ^
r d H H H . II ^ II
(b) Voslii yoga: One or more planets in the twelfth house from
the Sun.
134
(c)
^ r a ^ TTTTTTrf
^ ^T^gfrf ^ I
135
goes by the name of 'Budha-Aditya yoga', and is a highly
intellectual and scholarly combination. Combination of the Sun
with Jupiter makes one cruel and aggressive. When the Sun
combines with Venus, the native is skilled in wielding weapons
(or surgical instruments). The Sun-Saturn combine confers on the
native a knowledge of metallurgy.
The results of two-planet combinations involving the Sun, as
given in the Saravali, are as under:
Sun-Moon:
Sun-Mars:
136
Comments: The results of various two-planet combinations
involving the Moon have been described. When the Moon
associates with Mars, the native is engaged in pursuits whereby
he can deceive others. Association of the Moon with Mercury
makes the native polite and graceful in speech. The Moon-Jupiter
combination is a highly desirable form of a yoga that goes by the
name of Gaja-Kesari yoga. This yoga, in its highest form, confers
on the native kingship and a lot of benevolence and dignity. The
Moon-Venus combination is favourable for weaving and trading of
clothes and garments. When the Moon is associated with Saturn,
the native is the son of a woman who has remarried either after
the death of her first husband or after separation from him.
The Saravali has the following to say in connection with twoplanet combinations involving the Moon:
Moon-Mars:
Moon-Venus:
Moon-Saturn:
137
respectively. He is a musicologist, an orator and
a wizard respectively when M e r c u r y associates
w i t h Jupiter, etc.
Comments: Mars-Mercury combination makes one strong and
brave, even a wrestler or a boxer. When Mars combines with
Jupiter, a highly benevolent and desirable yoga is formed. This
goes by the name of Guru-Mangala yoga which ensures success
and status through the native's personal efforts. A combination of
Mars and Venus has been decried by Varaha-Mihira in his Brihat
Jataka as productive of a moral wreck. The native is likely to be
addicted to the wives of others. A Mars-Saturn conjunction is
generally not considered favourable. The native tends to suffer a
lot in life. This conjunction falling in the tenth house of the chart
may not be considered too bad.
When Mercury and Jupiter combine in any house or sign, the
native is well versed in the science and art of music, and is an
intellectual. Mercury-Venus conjunction confers eloquence on the
native. Mercury and Saturn together make the native a magician.
We have here the results of the above mentioned combinations
according to the Saravali:
Mars-Mercury: Suffers misfortune because of his wife, not too
rich, deals in gold and iron, a man of skills, looks
after a widow or a base woman, adept in making
medicines.
Mars-Jupiter:
Mars-Venus:
Mars-Saturn:
138
tongued, singer, ever mirthful, fond of perfumes,
garlands, etc.
Mercury-Satum: Ever in debt, a cheat, haughty, skilful learned,
sweet of tongue, fond of travel.
^iM
R4drtelf^<i^c{ ihcHlP-t
II ?o II
139
140
earthly yearnings and transmit his spiritual benevolence on
others.
Samnyasa may also be taken up directly, without going through
any of the other three phases.
II
141
i n f % R T ^ t ^ arfcTf^; t r n f ^ i ^ T = ! l f s ^ II
II
142
Moon sign confers its own Pravrajya or Samnyasa upon the
native. It is desirable here to take into consideration the already
mentioned factors (like the strength of the Moon-sign lord or
its combustion, etc.).
When even one amongst the Moon, the Sun and Jupiter is
without weakness and occupies the lagna or the tenth or the
twelfth house, and is aspected by a powerful Saturn, the native
is a suffering Samnyasin.
The ancient masters declare that the lord of the natal Moon
sign aspected by all the remaining grahas situated in a single
sign confers certain Samnyasa.
When the Sun is the graha causing Samnyasa, the native builds
his Ashrama on a mountain or a river bank, and worships the
Fire-god. Or he is engaged in the worship of the Sun-god. He
is a devotee of lord Ganesha or of Parvati (the spouse of lord
Shiva), chants the Gayatri mantra in the forest, bathes in the
sacred Ganga and remains a celibate.
143
ftSTT^
dPsnOd
^MlP-cId <il%:<*
II
II
II
144
In a Dwiswabhava rashi, the native is of a
charitable nature, grateful, courageous, and capable
of undertaking varied ventures. W h e n the M o o n
falls i n a biped, a quadruped or i n a water-related
sign, the native acquires the qualities of such
rashis.
Comments: The seven shlokas from shloka 14 to shloka 20 are
concerned with the nature of rashis or zodiacal signs, and with
the houses.
When the Moon occupies a Chara or a movable rashi, the native
has fleeting fame and fortune. His friendship is unstable and so
is his nature. He is unable to stay at one place for long and,
therefore, is physically mobile. The promises that he makes
seldom get fulfilled and the discipline that he intends to enforce
on himself does not last long. The Chara or movable rashis are
the signs Mesha (Aries), Karaka (Cancer), Tula (Libra) and Makara
(Capricorn). There signs are characterised by motility and
changeability. There is an element of nimbleness in such natives.
The negative aspect of this is unreliability in relationships and
inability to stick to any decision or idea for a long time. However,
since there is both mental and physical agility, the native is able
to take quick decisions and to adapt to changing circumstances.
They come out with new ideas but are themselves unable to stick
to them long enough to fulfil them.
The Sthira or fixed rashis are Vrisha (Taurus), Simha (Leo),
Vrishchika (Scorpio) and Kumbha (Aquarius). These signs are
characterised by fixity or lack of change. When the Moon occupies
a Sthira rashi, the results are the reverse of what has been said
about the Chara rashis. That is, the native enjoys lasting fame
and fortune. He has stable friendships and a reliable nature. He
tends to change his place of residence less often and is thus
physically stable. He is capable of fulfilling his promises and of
sticking to his resolve. The positive aspect of all this is his
reliability and trustworthiness. However, he takes long to take a
decision and is unable to adapt quickly to changing circumstances.
He is physically lazy and lacks the nimbleness of a native with
the Moon in a movable sign. Such a native also has a forgiving
nature.
145
The Dwiswabhava or mutable rashis are Mithuna (Gemini),
Kanya (Virgo), Dhanu (Sagittarius) and Meena (Pisces). These signs
possess the qualities of both the Chara rashis as well as the Sthira
rashis. It is generally believed that the first half (0 to 15) of a
Dwiswabhava rashi has a predominantly fixed nature as this
part of it lies close to a fixed sign, while the second half (15 to
30) of it has a predominantly movable nature as it lies close
to a movable sign. The Dwiswabhava rashis belong to Mercury
and Jupiter, both natural benefics as well as planets of intellect
and wisdom. The placement of the Moon in these signs confers
on the native the qualities of these signs. The native in
such a situation has a generous disposition and a tendency to
provide for others. He tends to remember any act of kindness
done to him. Unafraid, he is highly capable and takes up varied
ventures during his lifetime. He is highly enthusiastic and
resourceful.
When the Moon occupies a biped or a quadruped or a waterrelated sign, the native tends to acquire the qualities which are
specific to that sign. Thus, a biped sign (any of rashis Mithuna,
Kanya, Tula, Kumbha and first half of Dhanu) indicates that the
native loves to stay in a village or a town, not away from human
company. If the Moon occupies a quadruped sign (any of rashis
Mesha, Vrisha, Simha, later half of Dhanu, first half of Makara),
he likes forests, hilly terrains and wilderness. The native is fond
of water as well as watery places if the Moon occupies a waterrelated sign, like Karka (Cancer), Meena (Pisces) and the second
half of Makara (Capricorn). If the Moon occupies Vrishchika
(Scorpio), the native is fond of both human habitations as well
as jungles.
Varaha Mihira thus gives a lot of importance to the sign
occupied by the Moon.
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146
auspiciousness if it is aspected by benefic lords of
its Drekkana, Navamsha, Dv^^adashamsha and
Trimshamsha, not by others.
Comments: Aspect on the Moon, by the lord of the sign occupied
by the Moon, is considered auspicious and makes the native a king
or equivalent to a king. When the Moon is aspected by the friend
of the lord of the sign occupied by it, the native does not become
a king but is wealthy. In the divisional charts also, particularly
in Drekkana, Navamsha, Dwadashamsha and Trimshamsha charts,
the aspect on the Moon by the lord of the sign occupied by it in
the respective divisional chart makes it auspicious and beneficial,
particularly when such a lord is a benefic by nature. If such a sign
lord is other than a benefic (i.e., a^alefic!], the good results do
not happen.
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147
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148
damages the left eye. It is important to note, however, that
predictions on these matters must be made only very carefully as
the adverse effects do not manifest if the chart does not have
sufficient additional affliction to merit such a serious disability as
the loss of an eye or complete loss of vision.
149
When Mesha (Aries) happens to be the navamsha lagna, the native
tends to be a thief.
With Vrisha (Taurus) as the navamsha lagna, the native enjoys
varied pleasures of life.
Mithuna (Gemini) as the navamsha lagna renders the native highly
intelligent or a genius, a quality of the sign lord Mercury.
With Karka (Cancer) as the navamsha lagna, the native is wealthy.
Simha (Leo) identical with the navamsha lagna makes the native
royal, a king or an overlord.
When Kanya (Virgo) happens to be the navamsha lagna, the native
is likely to be impotent, another quality of the sign lord Mercury.
Tula (Libra) as the navamsha lagna makes the native unafraid.
When Vrishchika (Scorpio) happens to be the navamsha lagna, the
native tends to be poor.
Dhanu (Sagittarius) as the navamsha lagna makes one wicked.
When Makara (Capricorn) happens to be the navamsha lagna, the
native indulges in sinful deeds.
Kumbha (Aquarius) as the navamsha lagna makes one agitated,
aggressive and violent.
Meena (Pisces) as the navamsha lagna confers on the native virtue
and benevolence.
It may be noted that the results mentioned here pertain to the sign
falling in the navamsha lagna irrespective of the sign rising in the
lagna chart.
150
Comments: Here are the results of planets when they occupy their
own signs or those of their friends. When, in a given horoscope,
one planet occupies its own sign, the native has the same social
and financial status as that of his other family members like parents
and siblings, etc. When two planets are located in their own signs
in the chart, the native is prominent amongst his family members.
Three planets located in their own houses in the chart earn him
not just prominence in his family but also reverence of his near
and dear ones. The native becomes wealthy as four planets in the
horoscope happen to occupy their own signs. When five of the
seven planets occupy their own signs, the native is destined to
enjoy varied physical pleasures. With six planets occupying their
own signs, he has a status equal to that of a king. When all the
seven planets (excluding Rahu and Ketu) occupy their own signs,
the native becomes a renowned king himself.
When planets occupy the houses of their friends, instead of
their own houses, the results produced are similar to the ones
described above. However, the intensity of those results is
somewhat diminished.
It is not easy to find charts where all the seven planets would
occupy their own houses. It may also be relevant to consider
the role of such a disposition in the navamsha or in any other
varga chart.
n<y'*^rdr^^x<c|^^qc(^mc(| r a f ^ <lMtH: I
151
When three or four planets in a chart are exalted, a person of
royal lineage becomes a king. A n ordinary individual in such a
situation would only gain a high status but not acquire kingship.
However, if five or more planets in a chart attain the state of
exaltation, even an ordinary individual rises to become a king. We
are told here that similar results may be expected from planets
occupying their Moolatrikona signs. It may be pointed out that
exaltation indicates the strongest disposition of a planet.
Moolatrikona comes next, followed by own sign.
152
are exalted or debilitated in the navamsha chart. It is our humble
suggestion to our readers to attempt to identify such planetary
dispositions in the navamsha chart also. Hasn't it been stressed
in the classics that in case of a disparity between the lagna chart
and the navamsha chart, it is the latter that takes precedence?
The results of planetary dispositions mentioned in shlokas 2224 may now be tabulated (Table XII-1).
Table XII-1: Results of varied planetary dispositions
No. of
Own house/
Planets Friend's liouse
One
Two
Three
Four
Five
Six
Seven
Exaltation 1
Moolatrilcona
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Debilitation/
Enemy's house
FOOT
Troubled
Stupid
Ailing
Incarcerated
A failure in life
Worth being slain
iRmi
153
in a chart, one born in a royal family becomes a king. A commoner
in such a situation would enjoy high status.
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The Nabhasa Yogas
The Nabhasa yogas deserve a Httle prehminary introduction. These
yogas, the 'yogas of the sky' ('Nabha' = sky), are generally
overlooked or ignored by the casual astrologer. They are, however,
quite important and deserve attention much before any serious
thought is given to the study of a horoscope by the usual approach.
This special group of yogas is so named because these yogas
depend upon the planetary configuration in the heavens without
consideration for their ownership of houses or conjunctions and
aspects. They thus are not lagna-specific. Since these yogas relate
to the planetary configuration in the heavens and not to specific
lagnas, similar yogas are likely to exist in the charts of individuals
born close to each other in time.
The Nabhasa yogas give an overall view of a person's life
pattern. They reveal a native's strengths and weaknesses, his
positive and negative traits, his inclinations, his reactions and his
vulnerabilities. These yogas are said to give their results all
through one's life. They thus do not depend upon any dasha order
to manifest their results. They, for the same reason, cannot be
employed to predict specific events in the life of a native since
they only reveal a pattern. It is a different matter that fluctuations
in dasha order will cause varying fluctuations in fortune, within
the broad limits prescribed by the Nabhasa yogas existing in the
chart.
The classics describe four major categories of Nabhasa yogas.
Each main category has further divisions that provide a total of
thirty-two different sorts of such yogas. Still finer divisions give
us a total of 1800 varieties of Nabhasa yogas. A n important point
that gets stressed by an understanding of these yogas is that planets
('grahas') represent life force. A specific concentration of planets
155
in specific areas of the zodiac or in specific houses of the
horoscope results in concentration of life force in such specific
areas and yields specific results. A little understanding of this
aspect will help us understand these yogas better.
Planets as Life Force
Houses and signs: When planets occupy any given houses, they
exert life force in those areas that they inhabit. Such areas get
activated by their occupation. Similarly, when planets are situated
or concentrated in certain specific signs of the zodiac, the
characteristics of those signs become prominent in the life of the
native. Eventually, the life force represented by the planets finds
expression under the modifying influence of houses and signs.
Extent of Concentration: When several planets congregate only in
a few houses of the chart, they result in tremendous concentration
of energy in a limited area. This may result in expression of
strength in a specific area at the expense of some other areas of
the chart which are deprived of such energy. A concentration of
planets thus represents an imbalance in the chart.
Visible and invisible areas: Houses one to seven represent the
dark or invisible half of the horoscope. Houses seven to one
represent the bright or visible half of the chart. When planets
concentrate in the invisible half, the native tends to remain in
oblivion and his activities don't get fully exposed to the world.
His positive traits don't get recognition and his weaknesses remain
concealed from the world. When the visible half of the horoscope
becomes strong by concentration of planets there, the native tends
to become famous and well known. However, his failings also get
exposed.
Adverse houses: It is important to consider the role of some of
the adverse houses like the sixth, the eighth and the twelfth. These
houses are generally condemned by astrologers. However, there are
certain positive aspects of these houses also. It is important to
consider the inherent nature of each house in detail before it is
possible to understand the effect of concentration of life force in
such areas.
Mutual planetary relations: When planets are mutually
harmoniously placed, the life force represented by them finds a
156
freer expression. Tiius, planets placed in mutual kendras or in
3/11 or 5/9 from each other tend to prove beneficial to each other.
When, however, they are 2/12 or 6/8 from each other, problems
arise and their effects are restricted.
Dasha scheme: We have already stated that Nabhasa yogas are
independent of the dasha scheme in the manifestation of their
results. However, it will be seen that their benefic and malefic
results would be modified i n extent by the nature of operating
dashas. It is, therefore, recommended that Nabhasa yogas be
studied independently as well as with the usual chart analysis.
Major categories of Nabhasa yogas
Four major categories of Nabhasa yogas have been described. These
are as under:
1. Aashraya (i.e., 'refuge'): They are of three types and they
depend upon the congregation of planets in any of the three
major divisions of signs, viz., Chara (movable), Sthira (fixed)
and Dwiswabhava (mutable).
2. Dala (i.e., 'a faction'): There are two of them.
3. Aakriti (i.e., 'appearance'): They have twenty variations. The
names of most of these suggest the likely appearance that the
congregation of planets would acquire in the sky. One of them,
the Gada Yoga, has four variants so that, in effect, there are
twenty-three Aakriti yogas.
4. Saniihya (i.e., 'number'): There are seven of them, depending
upon the number of houses over which the seven planets are
distributed. Depending upon the varying planetary combinations that are possible here, there exist one hundred and
twenty-seven variants of the Sankhya yogas.
Note:
1. We have a total of thirty-two major varieties of Nabhasa yogas.
These include three Aashraya yogas, two Dala yogas, twenty
Aakriti yogas and seven Sankhya yogas (34-2-(-20-)-7=32).
2. Excluding the Aashraya and the Sankhya yogas, there are a total
of one hundred and fifty varieties of Nabhasa yogas. These
include twenty-three Aakriti yogas and one hundred and
twenty-seven Sankhya yogas (23-t-127 = 150).
157
3. Considering that there are one hundred and fifty finer variants
of Nabhasa yogas for any given lagna, there could be eighteen
hundred such variants for all the twelve lagnas (150 x 12 =
1800).
4. Nabhasa yogas depend upon a congregation of planets in a
specific manner in the chart. It may be seen that in a large
number of charts, Nabhasa yogas may not be present strictly
according to the definition of the classics. In such situations
it is important to understand the essence of these yogas and
recognise the presence of these yogas in a modified form so
as to make some analysis possible. The purists, of course,
may not like this view of ours.
After this detailed introduction to the Nabhasa yogas, we now
proceed to the text proper.
158
and fixity of purpose. Such people earn fame and make good
friends.
(iii) Nala (a 'reed'): This yoga arises when all planets occupy
Dwisvabhava (mutable) rashis. The native with this yoga is
wealthy. Additionally, this yoga is supposed to make one good
of looks, resolute, very clever and fond of his near and dear ones.
The Dwisvabhava rashis are the most benevolent and intellectual
signs of the zodiac since they belong to Mercury (intelligence) and
Jupiter (wisdom).
With either of the above yogas in his chart, the native attains
prominence within his family.
It may be pointed out that the Aashraya yogas result when all
planets occupy the specific group of signs as mentioned above.
In case even a single planet strays out of the specified confines,
the classical yoga does not form. However, we have seen that when
most of the planets (e.g., five out of seven) occupy a particular
category of signs, the nature of those signs forms a prominent part
of the nature of the individual, even though the yoga does not
obtain as per the classical description. In addition, it is also
important to identify which signs are not represented in the chart.
For example, if no planets occupy the fixed signs in a chart, the
element of fixity and reliability is missing from the nature of the
individual.
II ^ II
159
another Maala yoga which results when the seven planets
occupy seven consecutive houses without interruption. That
yoga has twelve variants depending upon which house the
'Maala' starts from.
(ii) Kendra houses are the pillars of a horoscope. Malefics located
in the kendras are considered very harmful while benefics
confined to the kendras produce highly benefic results.
(iii) Benefics here mean Mercury, Jupiter and Venus. The Moon
is generally not included amongst benefics in a Dala yoga nor
is it considered a malefic. Because of the mutual proximity
of Mercury and Venus, it occurs less frequently that the two
of them are in different kendras. In other words, it is less
frequent that Mercury, Jupiter and Venus occupy three
different kendras. This makes the Maala yoga of the Nabhasa
type less frequent.
(iv) By 'malefics' is meant the Sun, Mars and Saturn. Rahu and
Ketu are not considered in the classical description of the
Nabhasa yogas.
160
Comments: We now come to the Aakriti yogas. Five yogas have
been mentioned in the above two shlokas:
(i) Gada (a 'mace']: This yogas results when all the seven planets
are confined to two adjacent kendras. There are thus four
varieties of this yoga depending upon which two adjacent
kendras are occupied by planets. We may thus have:
A l l planets in the lagna and the fourth house. This is called
as the Gada yoga.
A l l planets in the fourth and the seventh houses. This is
' labelled as the Shankha yoga.
A l l planets confined to the seventh and the tenth houses.
This is named as the Vibhuka yoga.
A l l planets located in the tenth house and the lagna. This
has been called as the Dbwaja yoga.
One born in any of the Gada yogas in supposed to be well
versed in mantras, tantras and the conduct of yajnas. He is
wealthy, learned, envious of others and ever engaged in earning
money.
(ii) Shakata (a 'carf]: This yoga forms when all the planets occupy
houses one and seven. When this yoga forms in the chart, the
native is supposed to earn his living by driving a cart. This
yoga results in penury, privations, ill health, discord with wife
and earning only through hard labour.
The Shakata is an adverse yoga which can neutralise the good
effects of several benefic yogas in the chart. Concentration of all
planets in two opposing kendras can create a lot of conflict and
confusion. Those with this yoga in their chart suffer struggles all
through their lives.
(iii) Vihanga (a 'bird']: Also called Vihaga or Pakshi yoga. It results
from all planets being confined to houses four and ten. The
emphasis here shifts to the tenth house and this behaves
as a benefic yoga. The native with this yoga in his chart
is a wanderer, generally in the service of an organisation
or the government, a message bearer or an ambassador.
Under a favourable dasha order, this yoga tends to give
favourable results. This yoga may make the native rise
161
high in his profession. Such people tend to get frequent
transfers during their professional career, or their job involves
travel.
(iv) Shringataka (a 'pinnacle']: When all planets confine themselves to the three trinal houses, viz., the lagna, the fifth and
the ninth, the resultant favourable yoga is called the
Shringataka yoga. With this yoga in the chart, the native is
supposed to lead a highly comfortable life. Other results
attributed to this yoga include courageous nature, liking for
combat, wealth and wisdom. Given a favourable dasha order
in the chart, the native with this yoga tends to rise high in
status.
(v) Hala (a 'plough']: This yoga arises when all planets are
confined to trinal houses other than those mentioned for the
Shringataka yoga. There are thus three variants of this yoga
which depend upon the location of all planets in the trinal
houses:
2, 6 and 10, or
3, 7 and 11, or
4, 8 and 12.
One born with a Hala yoga in his chart tends to live by
agriculture or by farming. Such a native is generally servile, has
a strong appetite, is blessed with friends and is often tormented
by poverty.
The Shringataka and the Hala yogas result when the planets
are confined to one of the four trinal group of houses. These are
Dharma or virtuous deeds: houses 1, 5 and 9.
Artha or material pursuits: houses 2, 6 and 10.
Kaama or sensual pleasures: houses 3, 7 and 11.
Moksha or final emancipation: houses 4, 8 and 12.
When planets are confined to any of the above mentioned trinal
houses, they acquire the qualities of the respective trine. The
results accruing from these yogas must, therefore, be interpreted
keeping in view the inherent characteristics of the relevant trinal
group of houses.
162
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163
We now briefly comment upon the eight yogas mentioned
above, along with the results they produce:
(i) Vajra yoga: Vajra is the 'lethal weapon, the thunderbolt', of
lord Indra, the king of the gods. A Vajra yoga results when all
benefics occupy houses 1 and 7 while malefics occupy houses 4
and 10. The native who possesses this yoga in his chart is
supposed to be happy during his early life and oldage. It may be
noted that malefics opposed to malefics and benefics opposed to
benefics are supposed to be productive of favourable results. Also,
the 'mid-heaven' (4/10 axis] occupied by malefics does not augur
well for the middle portion of life.
According to sage Parashara, one with the Vajra yoga is
comfortable during early life and oldage, brave, good in looks,
unattached, unfortunate, wickedly disposed and opposed to
others.
It is also to be noted that it is not likely for all benefics to be
placed in one set of two opposing kendras and all malefics to be
placed in the other two opposing kendras, unless the Sun is also
considered a benefic. This is because the Sun on the one hand
and Mercury and Venus on the other cannot occupy two different
kendras. That leaves only two malefics, Mars and Saturn, for the
purpose of formation of this yoga. These observations apply to the
next yoga also.
(ii) Yava yoga: Yava is 'an indicator of good luck'. This yoga is
the reverse of the Vajra yoga. It forms when all malefics occupy
houses 1 and 7 while all benefics occupy houses 4 and 10. A
native who possesses this yoga is said to be happy in the middle
portion of his life.
The Yava is supposed to be a good yoga. Benefics in the 4/
10 axis make the middle portion of life more comfortable.
According to sage Parashara, one born in the Yava yoga is given
to restraint and auspicious pursuits, comfortable during his
middle life, blessed with wealth and progeny, of a charitable
disposition, consistent in nature. As noted above, the Sun may
not be considered a malefic here as well.
(iii) Kamala yoga: Kamala literally means 'a lotus'. This yoga
results when planets of mixed nature (i.e., both benefics and
malefics] occupy the four kendras (houses 1, 4, 7 and 10). This
164
yoga is supposed to make ttie native wealthy. According to
Parashara, the Kamala yoga makes the native widely renowned,
virtuous, long lived, wealthy, highly respected, pious, engaged in
the performance of hundreds of noble deeds, of a royal status. It
will be noted that this is a highly desirable yoga. Placement of all
planets in the four kendras strengthens the kendras which are
the pillars of a horoscope. When most of the planets are located
in the four kendras, it is not a classical Kamala yoga though it still
remains a benefic disposition of planets. The dilution of the results
of Kamala yoga in this case would depend upon the extent to
which the planets stray away from the kendras. In Chart XIII-1,
all planets, except Saturn, occupy the four kendras. The Kamala
yoga does not form fully here although the kendras remain highly
protected.
io\
Jupiter
Sun
Mercury
Venus
\
Rahu
Ketu
Chart XIII-1
February 17, 1954
Rahu
/
.
\.
Saturn
,
9 /
X'
Lagna
Mars
Sun
/
Mercury l l / \ 5
Venus / 2
\
\j
Moon
/
Moon
Jupiter
Lagna
Mars
Saturn
(R)
>(
">
4
Ketu
(iv) Vaapi yoga: Vaapi means 'a well' or 'a reservoir of water'. This
yoga results when all planets occupy houses other than the four
kendras. The result attributed to this yoga is: wanting in comforts.
The native with this yoga always feels the pinch of want and
continues to accumulate things that concern his small comforts.
According to Parashara, one born in Vaapi yoga is clever in
accumulating money, of stable wealth and comforts, blessed with
progeny, ever happy with things that are pleasant to the eye, a
king. Varaharnihira thus differs from Parashara as far as the results
of the Vaapi yoga are concerned.
Vaapi yoga is said to have two variants: (a) all planets in the
Panaphara (2, 5, 8,11) houses; and (b) all planets in the Apoklima
165
{3, 6, 9, 12) houses. The nature and extent of results would vary
according to the type of the Vaapi yoga obtaining in the chart.
(v) Yoopa yoga: Yoopa is 'a pole to tie the animal while performing
a yajna'. It results from the occupation of the four contiguous
houses starting from the lagna. That means that all the planets are
placed in the first four houses. The native with this yoga is said
to be a renunciant. According to Parashara, the native with the
Yoopa yoga has the knowledge of the Self; he is engaged in
sacrificial rituals, derives comfort from wife, valorous, renowned
and pursues his worldly duties.
In Chart XIII-2, all planets except Jupiter occupy the first four
houses. Full results of the Yoopa yoga, therefore, are not
experienced though Jupiter in the fifth house has its own benefits.
The houses involved in the Yoopa yoga are the lagna (self), second
(Kutumba or family), third (siblings, neighbours), and fourth
(home, mother, land). When planets occupy the first four houses,
the activities of the individual are concentrated on his own close
surroundings, his family members, his home and his
neighbourhood. He tends to perform his worldly duties and
generally tends to stay and stabilise at home.
(vi) Ishu (or Shara) yoga: The word Ishu or Shara means 'an
arrow'. This yoga is formed when all the planets occupy the four
houses starting from the fourth house. A native with this yoga is
engaged in violent activity. According to Parashara, one born in
Shara yoga is a maker of arrows, a jailor, earning money from
hunting, fond of animal food, cruel, a killer.
Jupiter
166
Shara yoga with some modification is present in
Chart XIII-3. A i l planets are located within the four houses
(houses 4 to 7) starting from the fourth house. The sixth house
is vacant here and, therefore, all four houses are not occupied in
continuity. In fact, the absence of planets in the sixth house takes
away the cruelty from the effects of the Shara yoga to a large extent.
In the Shara yoga, there is a greater adventure and mobility away
from home. In addition to home (fourth house), there is also
emphasis on serious study (fifth house), adventure and competition
(sixth house), and physical enjoyments (seventh house).
(vii) Shakti yoga: Shakti means 'a javelin'. When all planets are
confined to the four houses starting from the seventh, the resulting
disposition is known as the Shakti yoga. This yoga renders the
native bereft of wealth. Sage Parashara too does not approve of this
yoga much. According to him, the native with this yoga is bereft
of wealth, a failure, miserable, ignoble, lazy, long lived, adept in
combat, of a stable nature, good to look at. This yoga involves the
houses seven (physical pleasures, sensual indulgence), eight
(obstacles, scandals, transgression of norms), ninth (virtuous
deeds) and tenth (karma or physical-mental-spiritual activity).
Compared to the preceding two yogas, there is more public
exposure, more fame or notoriety, and more controversy. This yoga
obtains in a somewhat modified form in Chart XIII-4 where all
planets occupy the arc that extends from the seventh to the tenth
house. However, one of the four houses, the ninth house of
virtuous deeds, is vacant. Such a chart indicates an unorthodox
approach to life and is unsuitable for a satisfactory marital life.
167
168
and the lagna and no house is vacant. A classical Danda yoga
obtains here. But there is a concentration of planets in the eleventh
house which does no harm to the earning capability of the native.
The lagna lord in the lagna also protects health. Some people
having this yoga in their chart do well in work related to foreign
countries and international relations.
HMlll^Ulcl c t i U i e h l ^ ^ : TCRTtSxfwt' II 6 II
U.chMtrcJHHId,'^<'Mc(HNRy?liIv.,^9hH, I
3Trfw dS^(ifstHly'^rdihHI-i|l|-
^rtJIe^Pd'^l
II II
reJ^lPd^ldtJIiJl^bj, =T^ II ?o II
169
variation in tlie planetary disposition here and there, and take such
a variation into consideration while making a prediction.
We shall now briefly comment upon these seven yogas and the
results they produce.
(i)
170
definition of Koota as the seventh house is vacant. However,
this can be considered a Koota yoga with a slight variation.
The native used to work in a high position in the embassy
of a foreign country in Delhi.
(iii) Chhatra Yoga: Chhatra means a 'king's crown'. This yoga
results from planets continuously occupying houses
seven to one. The native with this yoga nurtures his near
and dear ones even as a king nurtures his subjects. According
to Parashara, one born in Chhatra yoga is kind of heart,
nurtures his dear ones, of a high status, wise and
learned, comfortable in the early and later parts of his life,
and long-lived.
This yoga involves all the houses falling in the visible half
of the zodiac. Such natives are completely outgoing. It is said
that they derive fame from the ruler and the ruler derives fame
from them. In the present day circumstances, such natives
get involved in public activity and are inclined to neglect their
own family life and domestic duties. The activities of such
natives are known to others, watched and commented upon.
One is inclined here to refer to the chart of Mahatma Gandhi
(Chart XIII-7) wherein a majority of planets occupy houses
seven to one. His life was an open secret, including his
private life. His decision to take a vow of celibacy unilaterally
without the consent of his wife Kasturba was both admired
and condemned. He achieved greatness himself but did not
promote the career of his own children.
This may be compared with the chart of Pt. J L Nehru (Chart
XIII-8) where all planets occupy the invisible half of the chart.
This falls just short of the classical Nauka yoga as the seventh
house remains unoccupied. The native earned great fame. His
private life remained a secret and he escaped any condemnation
which could possibly be his destiny if his houses on the visible
side of the zodiac were involved. Nehru also took pains to
promote his family members.
(iv) Chaapa yoga: Kaarmuka or Chaapa or Dhanusha means a
'bow' to shoot arrows with. This yoga is formed by the
seven planets occupying the seven contiguous houses
171
starting from the tenth house (up to the fourth house). This
yoga makes the native valorous. In general, this yoga confers
on the native success and happiness. Additionally, the native
is well-balanced and has a good deal of wanderlust.
(v) Ardha-Chandra yoga: It means the 'crescent Moon'. This yoga
forms when the seven planets occupy seven contiguous
houses, starting from any houses other than a kendra.
This yoga confers on the native good looks. The native
with this yoga attains a high status and earns the respect
of the ruler. He may become a commander of an army,
and be brave and wealthy. Eight such yogas are possible as
the planets may occupy seven contiguous houses starting
from the second, the third, the fifth, the sixth, the eighth,
the ninth, the eleventh or the twelfth house from the
lagna. The results produced by each of these eight variants
will not necessarily be the same. These would get modified
by the disposition of each planet, the signs involved, and
even the house from which the continuity of placement of
planets starts.
(vi) Chakra yoga: The word Chakra means a 'circle' or the 'discus'
of lord Vishnu. The yoga results from the placement
of the seven planets in six alternate houses, starting from
the lagna. This means that all the odd houses of the chart
are occupied. The native with yoga is extremely wealthy.
Besides, he has lovely looks, is illustrious, and a king or
his equal.
(vii) Samudra yoga: Samudra means the 'Ocean'. When all the
seven planets occupy alternate house, starting from the
second house, this highly beneficial yoga is the result. In this
yoga, the even houses of the chart are occupied. The native
with this yoga is a king or equivalent to a king. Other results
attributed to this yoga include wealth, physical pleasures,
virtue and stability of mind. This as well as the preceding
yoga emphasise the importance of planets placed in alternate
houses. Such a configuration of planets makes them fall in
mutually benefical 3/11, 5/9 or 1/7 positions. Either of these
yogas obtaining in a chart bestow upon the native a very high
status and a lot of wealth to enjoy.
172
The natives who possess any of these above-mentioned twenty
Aakriti 3'ogas enjoy the fruits of these yogas which they earn
on the basis of their own merit.
'ri(rlii<IViH<:^<KmVI<mH2i)41u||:r^: | | ? ? | |
^.-PsIddRtiyMchc^rfcleh-i^.-VncdLlJ^Lifd rHtJUIHIH,!
" ^ i ^ : U'i^l^^Ht^ T T ^ II
II
Shlokas 11 and 12: Keeping aside the abovementioned (Aakriti] yogas, w h e n houses one, etc.,
i n number are occupied by planets, the Samkhyaa
3'ogas by the names Gola, Yuga, Shoola, Kedaara,
Paasha, Daama and Veenaa, are formed.
(11)
Birth i n these yogas makes the native tormented,
poor, a killer, given to agriculture, wicked, one who
tends cattle, and skilled respectively. The comforts
enjoyed by those born i n these yogas depend upon
the well-being of others.
(12)
Conmients: The seven Samkhyaa yogas as well as their results are
mentioned here. The formation of these yogas depends upon the
number of houses the seven planets occupy in a chart. These are
being briefly mentioned hereunder.
(i)
Gola yoga: This results when all the seven planets are
confined to any one house of the chart. The native with this
yoga in his chart is supposed to be miserable and tormented.
This 3'oga indicates quite an imbalance in the chart since only
one of the twelve houses is occupied. The native tends to
be destitute, illiterate, wicked and ever wandering. He tends
to undergo a lot of suffering in life.
According to sage Parashara, the native with Gola yoga is
blessed with physical strength; he is without wealth or
learning, lacks wisdom, is unclear, and ever tormented. This
yoga does not occur frequently in the chart. However, when
it does occur, it is important to use the vargas or divisional
charts carefully for an accurate assessment of the chart.
(ii) Yuga yoga: A Yuga yoga results when all the seven planets
are confined to just two houses of the horoscope. This yoga
173
is supposed to confer poverty on the native. Additionally, the
native tends to be shameless, socially rejected, bereft of logic
and virtue. A concentration of planetary energy in only two
houses of the horoscope still leaves a lot of imbalance in the
life of the native. Sage Parashara states that the native with
the Yuga yoga in his chart is a heretic, indigent, a social
outcast, rejected by mother and children, and unrighteous.
(iii) Shoola yoga: Confinement of all planets in only three houses
of the chart gives rise to a Shoola yoga. This yoga makes one
a killer, or the one who hurts other. The native tends to be
lazy, cruel, injured, scarred, like a thorn in the flesh of others.
According to sage Parashara, one born in Shoola yoga is
quick of temper, lazy, poor, hurtful, socially rejected,
valorous, conqueror in battle. Natives with this yoga in their
chart may attain a sudden rise in their career, followed by
an equally sudden fall.
(iv) Kedaara yoga: This yoga results when planets are distributed
over four houses of the horoscope. The native tends to take
up agriculture as a result of this yoga. With this yoga, there
is a greater balance in the nature of the individual as the
planets are scattered over a relatively wider area of the chart.
According to Parashara, a native with the Kedaara yoga in his
chart is truthful, doing good to others, wealthy, active,
virtuous, and resorts to agriculture. Such natives are more
balanced in their outlook, not over ambitious, and know
when to withdraw from an activity.
(v) Paasha yoga: This results from the distribution of all planets
in five houses of the horoscope. The native with this yoga
in the chart is supposed to be wicked.
A 'Paasha' is a bondage. According to Parashara, a native
with this yoga is highly skilled, crafty, talkative, shameless,
with several servants and a large family, and tends to suffer
incarceration.
One with this yoga in his chart indulges in numerous
worldly activities. He thus creates for himself a bondage in
the spiritual sense. Such natives tend to have numerous
drawbacks. Given a favourable dasha order, a Paasha yoga
promises success in worldly affairs.
174
(vi) Daama yoga: When planets are distributed over six houses
of the horoscope, the resulting disposition is called as a Daana
yoga, which makes the native look after the cattle. According
to Parashara, the native with this yoga does good to others,
earns his wealth by legitimate means, is very renowned,
learned and blessed with wealth and progeny.
In the case of a Daama yoga, there is a fair distribution
of energy in the chart. Given a suitable dasha order, such
natives earn wide renown and prosperity.
(vii) Veenaa yoga: Here, the seven planets occupy seven different
houses of the chart and render the native highly skillful.
Parashara states that such a native is wealthy, fond of song,
dance and music, highly comfortable, a leader of men, and
blessed with several servants.
One born with this yoga tends to be versed in the sacred
scriptures and looks after the sustenance of many. There is
the maximum spread of planets in the chart which ensures
a balanced individual with several interests. This is in sharp
contrast to the crowding of planets in only a few houses of
the horoscope which tend, to strengthen only those few
houses, at the cost of the rest of the horoscope.
Note: Shloka 11 begins with the statement: "keeping aside the
above-mentioned yogas....". This is to assert that the
Samkhyaa yogas are only to be considered when the
Nabhasa yogas mentioned earlier are not present in the chart
according to their strict scriptural definition. We have
advocated that in general a relatively liberal view of such
definitions may be taken; that has been suggested only to
make the reader understand the nature and the import of
any yoga. However, when no Nabhasa yoga obtains in the
chart as per the strict scriptural definition, the Samkhyaa
yogas need to be considered. These yogas are not to be
considered if any of the other categories of yogas
simultaneously obtain in the chart. Also, if Gola yoga
obtains in the chart, the results of this yoga, and not of any
other (e.g., Aashraya yogas), would apply. Those born in
Samkhyaa yogas have their destinies influenced by the
ones they associate with.
175
Formation and order of the Nabhasa Yogas
Major Category Yogas
Formation
I. Aashraya 1. Rajju
2. Musala
3. Nala
II. Dala
1. Sarpa
2. Maala (Srak)
III. Aakriti
1. Gada
2.
3.
4.
5.
Shakata
Vihanga
Shringataka
Hala
6. Vajra
7. Yava
8. Kamala
9. Vaapi
10. Yoopa
11. Shara
12. Shakti
13. Danda
14. Nau
15. Koota
16. Chhatra
17. Chaapa
176
18. Ardha-Chandra The seven planets occupying
seven houses starting from other
than a kendra (8 types).
19. Chakra
Planets in six alternate houses
from lagna onwards (i.e., houses
1, 3, 5, 7, 9 and 11).
20. Samudra
W. Samkhyaa 1.
Gola
2.
3.
4.
Yuga
Shoola
Kedaara
5.
ftiasha
6.
Daama
7. Veena
14
3T8T f^OvjIldcblSSTT^:
Female Horoscopy
" t f o ^ yf|c|WfT 11
Mfd^1'i|M4 t s f ^
1%ST% fgF5T I
t ^ d u i i H ^ M ^ zrarrl^ dd+)H d d t d l
11
178
(appearance, health) must be judged from the lagna, and
about her progeny (conception, child birth) from the
fifth house. From the seventh must be judged her
Saubhagya, i.e., the nature and quality of her conjugal
life with her husband, while from the eighth must be
judged her widowhood. Whatever does not apply to
the woman must be predicted about her husband.
Sage Parashara lays down another beautiful principle of
astrology here, that of interrelated destinies. After marriage, the
destiny of the man and that of his woman are closely linked so
that the indications in the horoscope of the one automatically
influence the destiny of the other. Thus any indications, for
example, of a professional rise and high status in the chart of a
non-working woman must be pronounced as applicable to her
husband. This concept also suggests the importance of a
foreknowledge of the background of the client in ensuring the
success of a prediction. When predictions are attempted in the case
of an individual whose background is unknown to the astrologer,
the accuracy of the prediction is adversely affected.
^ W ^ J R T ^:?ftHT ^ : % r I T ^
II ^ II
179
qualities. That is, she will neither be too soft and effeminate, nor
too rough and crude; and her appearance too would not conform
to any one extreme.
According to Parashara:
^j^^rfr
^g^srqr
^^^^sUP^dl I
That is: The women who has her lagna and the Moon
in even rashis is blessed with natural feminine
characteristics, with qualities appropriate to women,
with good nature as well as physical features. She is
beautiful and enjoys bodily comforts if these (the lagna
and the Moon) are aspected by natural benefits.
Further, the sage continues:
f ^ m ^ 5i*mcbl<l
H^^-^^^T ^
i ^ N c J l f ^ II
PdV^Hd; 11
That is: When (the lagna and the Moon of a female native
are) i n odd rashis, she has a masculine appearance. If
malefics aspect them, she is ill natured. When malefics
conjoin them, she lacks the qualities that embellish a
woman. Mixed results must be pronounced when there
are both malefic and benefic influences (on the lagna and
the Moon). Of the lagna and the Moon, the results
indicated by the stronger one prevail.
Natural feminine qualities include love and affection, politeness,
shyness, mercy and beauty. Dominance, crudeness and rough
physical features are the masculine characteristics. When mixed
(both benefic and malefic) influences operate on the lagna and the
Moon of a native, she is characterised by both masculine and
feminine qualities. With changing times, the concept of what is
desirable in men and women is changing. The rapidly changing
social attitudes must be kept in mind while studying horoscopic
charts.
180
181
considered detrimental to marriage when it occupies the seventh
house. The Mangala-Dosha or the blemish of ill-placement of Mars
in the chart is an important factor in deciding marital compatibility
in the charts of a couple. The seventh house placement is one such
adverse placement of Mars. However, it is important to consider
the strength or weakness of Mars, and the presence or absence
of afflictions on Mars, before widowhood is predicted. A strong
Mars, exalted or in its own house, or one that has aspects from
strong benefics, does not lead to widowhood. This adverse
placement of Mars is also neutralised if the husband too has
similar disposition of Mars in his chart.
The Sun in the seventh house tends to cause separation from
the husband, even if temporary. Here again, it is important to
consider the strength and weakness of the Sun, and its benefic
associations and aspects. This factor too can be neutralised by
similar affliction in the chart of the husband.
Saturn in the seventh house aspected by a malefic makes the
native associate with a man even before she is married. Indulgence
in sexual activity before marriage has been considered a taboo until
fairly recently. It still remains a taboo in several communities.
However, the times are changing and pre-marital sex is gradually
becoming a norm rather than an exception. The rules of Vedic
astrology that were framed several millennia ago need to be
modified as the societal norms change. Such adverse combinations,
however, would still convey some sort of serious affliction. For
example, indulging in sex at a much younger age than prescribed,
or pervert sexual behaviour at an early age are some of the likely
implications.
It will be interesting here to peruse some related combinations
from the Briliat Parashara Hora Shastra wherein the sage Parashara
states:
f ^ c i i f d ' l r l : m^:
182
? T f ^ ^TSPT-^^5^ ^ c ' F ^ 1
183
female, she is a knower of 'Brahma', well-versed i n
the Shastras and highly renowned.
Comments: When an even sign rises in the lagna of a female native,
and there are strong Venus, Mercury, Jupiter and Mars in the lagna,
she acquires several benefic qualities. This disposition of planets
grants her the supreme knowledge, the knowledge of'Brahma'. She
tends to be well-versed in the scriptures and the principles of
'moksha' or emancipation. She earns fame as a consequence.
ciTboi)
u^iii
ji4uinjHi!iiiir<
w ^^ml
i i ^ ii
i^t^TTlMgrf^rf^I^ H^^ldcJ.
wIvjIld^lWJIAIV^jJ^VI:
15
Chapter on Death
185
to starvation if Saturn occupies the eighth. It is likely that an error
has crept in the Sanskrit text under consideration. The shloka
could well read 'cT^ffl^?FEi...,etc., without disturbing the meter.
When a Chara rashi or a movable sign falls in the eighth house,
the death of the native is likely in a place away from his home,
in a distant town or in a foreign country. This further implies that
with a Sthira rashi or fixed sign in the eighth house, the death
of the native occurs in his own home or his own town. A
Dwiswabhava rashi or mutable sign in the eighth house leads to
death while travelling or on the roadside.
186
In case there is no planetary aspect on the eighth house, the
cause of death must be ascertained from the lord of the twentysecond drekkana from the lagna. The twenty-second drekkana is
very significant in matters of health and disease. It can be a leading
cause of death if the eighth house is neither occupied nor
aspected. The twenty-second drekkana from the lagna is that
drekkana which falls exactly in the eighth house from the lagna.
This is normally determined by placing the degrees of the lagna
in the sign identical with the eighth house from the lagna, and
then finding the drekkana sign of such eighth house. For example,
let us say that the native has Karka (Cancer) lagna 15. The eighth
house from the lagna would be Kumbha (Aquarius). Placing the
degrees of the lagna in the eighth house, we now have Kumbha
15. Now, find out the drekkana of Kumbha 15, which is the
second drekkana of Kumbha, i.e., Mithuna (Gemini). The lord of
Mithuna, i.e.. Mercury, happens to be the lord of the twentysecond drekkana.
In the drekkana chart, the twenty-second drekkana falls in the
eighth house. The eighth house lord of the drekkana chart is the
twenty-second drekkana lord. In the above example, with lagna
as Karka 15, the drekkana lagna would be Vrishchika (Scorpio).
The eighth house from Vrishchika would be Mithuna, with
Mercury as its lord.
187
the strongest amongst the occupants of these three houses, the
native proceeds to a higher world, the deva-loka or the world of
gods. The Moon and Venus in a similar situation ensure for him
a place in the Pitri-loka, the world of Pitris or ancestors. With the
Sun and Mars similarly disposed, he comes back to this earth,
the world of mortals. Mercury and Saturn in such a situation
indicate that the native attains a lower world or an inferior status
after death. 'Naraka' literally means 'hell'.
Also, the journey or status after death must be judged from
the lords of the drekkanas falling in the sixth and the eighth house.
This stipulation would apply if there be no occupant of the sixth,
the seventh or the eighth house in the chart. The stronger of the
two lords would indicate the "world' that the native would attain
after death. The same rules as above apply here. Jupiter as the
stronger of the two drekkana lords ensures his departure to the
world of gods, the Moon and Venus to the world of ancestors,
the Sun and Mars back to the world of mortals, and Mercury and
Saturn to the inferior worlds.
188
from or the other, be present in the divisional charts too so as to
ensure such an exalted status for the native.
16
3T8T HbdvjiidchlSZrr^:
jilVllHI f ^ T ^ M s n f l ^ :
^JTjrf
WgifoTT II ? II
190
system has its limitations and it does not have to replace common
sense.
The exercise of constructing the birth chart must be resorted
to if the native is serious about having a birth chart. The
construction of a birth chart for such a native is based on the
moment of time that the native asks the astrologer to find for him
his birth chart. A Prashna chart is constructed for this moment
of time. This Prashna chart forms the basis of further calculation
and derivation of the horoscopic chart for him.
The following steps are to be resorted to:
1.
3.
Multiply by 10
Multiply by 8
Multiply by 7
191
4. Multiplication as indicated in '3' above is to be done for each
planet that occupies the lagna. The final product of
multiplication is called as the 'Kaala-Pinda' [KP) or simply
Pinda. This is then used for construction of the birth chart.
ybAJ^^diitiirVMVid
mil
192
(a) Prashna lagna in first Drekkana: (KP + 9}
(b) Prashna lagna in second Drekkana: KP
27
27
^
m\<i^
27
<Vlird[J]ruidl: wrclcbc^ttThl
dclehciHrclvri'yHI'WJIH, 11 ? II
193
The 'appropriate divisors' for various elements are as follows:
Year
Season
Month
Paksha
Tithi
Day or Night
Nakshatra
Time of birth
Lagna
Hora
Navamsha
:
:
:
:
:
:
:
:
:
120
6
12
2
15
2
27
Dinamana or Ratrimana (in Ghatis)
12
2
9
1. Vasanta
2. Grishma
3. Varsha
4. Sharad
5. Hemanta
6. Shishira
Chaitra-Vaishakha
Jyeshtha-Ashadha
Shravana-Bhadrapad
Ashwin-Kartika
Margashirsha-Pausha
Magha-Phalguna
Mar 21
May 21
Jul 21
Sep 22
Nov 21
Jan 21
May 20
Jul 20
Sep 21
Nov 20
Jan 20
Mar 20
Venus
Mars/Sun
Moon
Mercury
Jupiter
Saturn
194
years (of age), Ritu (season) and month of birth.
M u l t i p h e d by eight and divided by the 'appropriate
divisor', it yields the Paksha (the brighter or the
darker half of the lunar ninth) and the tithi.
Comments: This shloka is a clarification of the preceding shloka
only. Thus:
KP X 10 ; R = Age in years
120
KP X 10 ; R = Ritu
6
KP X 10 ; R = Month of birth
12
KP X 8 ; R = Paksha
2
KP X 8 ; R = Tithi
15
195
KP X 5 ; R = Lagna
12
KP X 5 ; R = Hora
2
KP X 5 ; R = Navamsha
9
It needs to be stressad again, at the risk of repetition, that a
lot of care and common sense must be employed to construct the
horoscope for someone who does not have his birth records.
Index
Arishta-Bhanga 84-93
Astiramas 139
Brahmacharya 139
Grihastha 139
Vaanaprastha 139
Ashtakavarga 115-120
Balarishta 74-84
Bharanas 100
Bhinnashtakavarga
115, 116-126
Cheshta-Bala 38
Drekkana 15, 16, 71, 72
Dwadashamsha 15, 16, 53
Eunuch,
combinations for 62
Graha-Yuddha 56, 77
Haranas 102
Hora 16, 17
Kaala-Bala 38
Kaalapurusha 8, 9, 10, 71
Leukemia,
chronic myeloid 79
Naisargika Bala 39
Nata-Unnata Bala 38
Paksha Bala 39
Rashyanta 77, 78
Ritu(s) 193
Sarvashtakavarga 126
Shadvargas 18-21, 90
Sheershodaya 91
Sushruta 57
Trimshamsha 17, 18, 65
Ucchabhilashi 108
Upachaya 28, 59, 60
Vargottama 28, 153
Yoga(s)
Aakriti 156
Aashraya 156, 157
Anapha 127, 128
Ardha-Chandra 168, 171
Arishta-Bhanga 75
Budha-Aaditya 135
Chaapa 168, 170
Chakra 168, 171
Chhatra 168, 170
Daama 174
Dala 156, 158
198
Danda 162, 167
Dhwaja 160
Durudhara 86, 127, 132-33
Gada 159, 160
Gaja-Kesari 136
Gola 172
Hala 159, 161
Ishu 162, 165
Kaarmuka 168, 170
Kamala 162, 163
Kartari,
Paapa 79, 86
Shubha 86
Kedaara 173
Kemadruma 86, 127
Koota 168, 169
Maala 158
Musala 157
Nabhasa 154-176
Nala 158
Nauka 168, 169
P&asha 173
Pravrajya 139
Rajju 157
Samkhya 156, 172-174
Samnyasa 139
Sarpa 158
Shakata 159, 160
Shakti 162, 166
Shankha 160
Shara 165
Shoola 173
Shringataka 159, 161
Sunapha 127, 128
Ubhayachari 134
Vaapi 162, 164
Vajra 162, 163
Vajra-Mushti 78
Veena 174
Veshi 133, 134
Vibhuka 160
Vihanga 159, 160
Voshi 133
Yava 162, 163
Yoopa 162, 165
Yuga 172