CRITICAL STUDY ON DASADHYAYI ON

BRHATJATAKA

THESIS SUBMITTED TO
SREE SANKARACHARYA UNIVERSITY OF SANSKRIT
FOR THE DEGREE OF
DOCTOR OF PHILOSOPHY
IN SANSKRIT SAHITYA

BY
SUJAI KUMAR.C.K

DEPARTMENT OF SANSKRIT SAHITYA

FACULTY OF SANSKRIT LITERATURE
lEE SANKARACHARYA UNIVERSITY OF SANSKRIT
KALADY-2010
Dr. V. R. MURALIDHARAN
Reader in Sanskrit Sahitya (R/C. Thrissur)
Sree Sankaracharya University of Sanskrit,
Kalady, Kerala.

CERTIFICATE

This is to certify that the thesis entitled 'A CRITICAL STUDY

ON DASADHYAYI ON BRHATJATAKA' submitted for the

award of the degree of 'Doctor of philosophy* in the faculty of

Sahitya, Sree Sankaracharya University of Sanskrit, is a record of

bonafide Research carried out by Mr. SUJAI KUMAR. C. K under

my supervision.

L
Dr. V. R. MuraJJdharan

Place: Kalady.

Date: 28-03-2010
 DECLARATION

I SUJAI KUMAR. C. K hereby declare that this thesis entitled

'A CRITICAL STUDY ON DA^ADHYAYI ON BRHATJATAKA'

is a bonafide work done by me for the Degree of 'Doctor of

PhiJosophy' in Sanskrit Sahitya, has not previously fonned the basis

for the award of any degree, diploma and associateship, fellowship for

other similar title or recognition.

JAt^MAR.C.i
SUJAKCUMAR.C.K
Place: Kalady

Date: 28-03-2010
 CONTENTS

CERTIFICATE
DECLARATION
CONTENTS
PREFACE
ABBREVIATIONS
Page no.
CHAPTER-1

A SURVEY OF SANSKRIT COMMENTARY

LITERATURE IN KERALA 1 -50
CHAPTER-II
ASTOOLOGICAL WORKS IN SANSKRIT 51-170
CHAPTER-in
LFE AND WORKS OF TALAKKULATTUR
GOVINDABHATTATIRI 171-189
CHAPTER-rV
METHODOLOGY OF D A S A D H Y A Y T 190-218
CHAPTER-V
DETAILED STUDY OF DASADHYAY1 219-313
CHAPTER-VI
(CONCLUSION)
OBSERVATION ON DASADHYAY1 314-331

SELECT BIBLIOGRAPHY 332-354

 PREFACE

Kerala had made substantial contributions in the field of

traditional Sanskrit learning related to Vedas, vedahgas, kavyas,

natakas, and a number of other sastras like the darsanas, tantras,

silpa, ayurveda and jyotisa The vast literary output as well as the

profound learning displayed in most of the works, particularly

those in the form of commentaries, bespeaks this intensity of the

learning.

Hindu astronomy (both observational and computational)

starts from the siddhantic period i.e., fourth century AD onwards

and continues upto the nineteenth century. There are three major

limbs of astrology as siddhanta, sarphita and phalita. The last

section phalita is only a part of this science. The literal meaning of

jyotisa is light that spreads. Varahamihira defines it as a light that

illuminates the Items in a dark place 'cmf^ ^czjift^i ^ ^*.

Related to the predictional part, Brhajjataka of

Varahamihira Is considered as a systematic work and it has been
treated as the standard work on astrology written in twenty-five
chapters. Many commentaries are available on it in different
languages.

In Kerala the work Brhajjataka is strictly followed and

studied well by scholars and there are a number of commentaries

 11

from Keratite scholars on it. Among them, Dasadhydyi of

Talakkujattur Govindabhattatiri is the first systematic Keralite

Sanskrit commentary on Brhajjdtaka. Govindabhattatiri of

TalakkujattOr was a renowned scholar and commentator in Kerala,

especially on astrology. He lived in between 1237 to 1295 AD at

Talakkulattur near Tirur in Malappuram district.

Dasadhydyi deals with all allied subjects of astrology briefly

but in extent meaning in ten chapters that was sufficient to explain

twenty-five chapters of Brhajjdtaka. The Dasadhydyi

commentary is of immense help in the fields of prasna, jataka,

muhurtta, nimitta and ganita. It found useful in the study of hora

and the field of astrology in general. That is why such a topic

selected for a detailed study.

A critical study of Dasddhydyi commentary is going on

through this thesis. This thesis consists of seven chapters.

Commentary literature especially based on Kerala, astrological

works and commentaries of Kerala, life and works of Talakkulattur

Govindabhattatiri, methodology of Dasddhydyi, critical study of

Dasddhydyi and final observation are inclusive throughout these

chapters respectively.

i express my great pleasure and thanks for help and valuable

guidance that I have got from Dr. V.R. Muralidharan, Reader in

Sanskrit Department of Sanskrit Sahitya, Sree Sankaracharya

 Ill

University of Sanskrit, Kalady. I am grateful to Dr. P. C.

Muraleemadhavan, Prof, and Head of the Department of Sanskrit
Sahitya for the encouragement he has given to me. Likewise, I
thank all teachers and the authorities of Sree Sankaracharya
University of Sanskrit, Kalady for timely assistance.
 ABBREVIATIONS

BrJa. - BRHAJJATAKA.
C.K.S.L - CONTRIBUTION OF KERALA TO SANSKRIT
LITARATURE
G.S.R - GLIMPSES OF SANSKRIT RESEARCH
K.S.C. - KERALIYA SAHITYA CHARITHRAM
K.S.S.C - KERALIYA SAMSKRTA SAHITYA CHARITRAM
 CHAPTER ONE
A SURVEY OF SANSKRIT COMMENTARY
LITERATURE IN KERALA
Commentary literature is an integral part of the world of writing in

Sanskrit works. Vedas, the earliest works from India were interpreted

by a number of famous commentators like Yaska and Sayana.

Raghavabhatta, Ttripurari, Ghanasyamavidyamadhava and others are

credited with several areas of knowledge of Sanskrit. Through this

technique of interpretive literature we have got a number of notable

texts on varbus philosophical and scientific subjects. Brahamanas,

Upanisads, darsanas, works on poetics, dramas and sastraic works

were commented upon, which caused to reconstruct or reevaluate

ancient systems of knowledge. Patanjali, Sabara, Sahkara,

Prasastapada, Vacaspatimisra, Madhusudanasarasvati and Appayya

Diksita are some famous commentators on sastraic works. Interpreter

knows the taste and skill of poetry, not the poet, 'ct>RdK^^l^4

cZTRsqicfT ^ ^ ^jf^'. The sense of the text is revealed through

interpretations.

Kerala's contribution towards Sanskrit studies is unique. Besides

writing original compositions, Kerala writers have written excellent

commentaries on standard wort<s. Sankaracarya may be considered

as the most notable scholars among the commentators. Even during

the eariy centuries of the Christian era, the people of

 Kerala had shown keen interest in the study of Sanskrit

enthusiastically, and from the eighth century AD, almost all branches of

literature were attracted the minds of Sanskrit scholars of Kerala.

Mention may be made of outstanding works and commentaries

on astronomy, astrology, tantra, stotra, kavya, drama, and the like,

which are the valuable contribution of Kerala to Sanskrit studies.

Purnasarasvati, Arunagirinatha, Govindabhattatiri of Talakkujattur,

Abhirama and Raghavananda are famous ancient commentators on

excellent Sanskrit works. This chapter deals with the Sanskrit

commentarial literature of Kerala to some extent.

Origin and development of hermeneutics

Hermeneutics or vyakhyanasastra is very old one in India. Many

scholars argue that the vyakhyanasastra was originated in India and

some others say it is in abroad. K. Maheswaran Nair refers:

"hermeneutics originated in Europe in the Hellenic period in connection

with the study of and analysis of classical texts, like those of Homer^".

The principles of Hermeneutics were rampant in India from the very

early period. According to Indian scholars, commentary could be

manifold. In general it is called bhasya, tika, vivrti, vivarana,

vyakhyana, vyakhya, nibandha, which are considered synonyms. But

each of these names is technically different according to the nature of

interpretation. Mainly these are used to teach disciples in simple

' Ed. P.C Muraieemadhavan, Indian theories of Hermeneutics, (article) entitled

Historicity ofVedic Exegesis, by K. Maheswaran Nair New Bharatiya Book Corporation,
NewDelhi, 2002, p.332
method. Rgvedapratisakhya (15-9) refers to the method of teaching

Vedas as:

This verse provides some light on the ancient form of interpretation. In

Nydyakosa^, 'tika' is defined as follov\/s: '^^dii-^M^w

The word tika can be derived from the root 'tik' meaning 'to

move' 'to go' etc ' ^ t ^ w^ ^p^iraf arrm ffcf -^tm\' Rajasekhara's

definition is based on this derivation who refers as 'CI2TM"T4 arsj^ <flcj>H

Both vftti and vivarana are derived from the root 'vf'and ' v i '

meaning 'to reveal and 'to unfold' respectively. It is defined as ' ^ ^rsf

Rl^uilfci cijHlrb Mcbu^iijfci >!Vlei<(ri ^ R^fciRct-^wJ ^ l ' Vyakhya and

vyakhyana may be derived from the root 'vi'-a-khya', meaning 'to tell'

'to explain' 'to narrate' etc. This is also seen in Nyayakosa as

czfRPim l"*'. Kautilya defines it in a different way 'anf^xR^sRof^TT

cZTRSqFPTl ' .

' (Article) The commentarial literature in Sanskrit, by N.V.P. Unithirl, Journal of

Kerala studies, ed.T.K. Raveendran, vol. x, 1983, p. 157
^ Vydkhydnasastram of C.Rajendran, (Mai), Keralabhasha Institute, Thiruvananthapuram,
2005, p.9 {NyayakoSa, p.306),
' Kdvyamimamsa, p.27

"* Op.Cit., Nyayakosa, p.828 and Hermenutical Inerpretation in Sanskrit, p. 159

^ Arthasdsatra, 15-150
 In Mahdbhdsya^ Patanjali defines vyakhyana as '^ %^

^otldd -H^Rld oi^l^H T ^ r

Parasarapurana gives a fivefold division of definition as

splitting of words, explanation of meaning, dissolution of compound

words, presentation of prose order and rising of doubts followed by

the answers. The verse is as follows:

3 n ^ 5 2 T ^FTHTETH ^qfRSTR Mo^Jd^iHH 11

The Keralite commentary of Astangahrdaya of Vagbhatacarya

explains vyakhyana as

^ l e H I 5lrq^^«fT ^ ^ f e l c i J I ^ H d « 1 " H 11

From the above mentioned references about commentaries it is clear

that commentary literature occupies a notable position in Sanskrit from

the ancient time. In later time many minute differences were discussed

about the technical terms in commentaries. Moreover vivfti, vartika,

bhasya and karika were generally written only in the field of sastraic

literature. As far as general literature is concerned, tika or vyakhyana

and tippani are the relevant forms of commentaries. Pathya also is a

term to denote a fomri of commentary.

The Nirukta and various Brahmanas may be considered as

the detailed teaching notes. Sahkaracarya agrees that one of the eight

' Mahabhasya, paspasahnikam, p.77

^ Op.Cit., Nyayakosa, p.828
' Vatakkumkur, K.S.S.C, vol.1, Sree Sankaracharya University of Sanskrit.Kalady, 1997 p.511
 divisions of the Brahmana as vyakhyana is the means of interpretation

of the hymns: 'Hrj<Rci>|uj czn^siTFnf^ I ^'

As the Vedic literature became more and more ambiguious in the

later times, the six vedangas developed through oral teaching. Later on

these weredocumented as written works and the learning of these by

heart became more difficult. Then developed a system of sutra

literature where ideas are arranged in too brevity. Subsequently all the

systems of philosophy came to be recorded in the sutra form, which is

highly useful to grasp wordings and to recollect easily. James Mill, the

author of 'The History of British India'' observes: "all their (of the

Indians) compositions, with wonderfully few exceptions in general, are

in verse. Their sacred books, and even their books of sciences, are in

verse; and what is more wonderful still, their very Dictionaries . N.V.P.

Unithiri observes it as "The niethod of oral teaching through question

and answer and subsequent discussions was revived. In course of

time, this oral tradition had also to be put in writing. Thus came into

existence the different types of commentaries such as vrtti, vartika,

bhasya, tika, vivrti vyakhyana and the like^".

A brief survey of commentators and commentaries on Sanskrit

works in India especially related to Kerala on various systems of

philosophy is given in the following pages.

' Brhadaranyakabhasya, 2-4-10

^ Jame&Mitt, The History of British India, vol.1. Associated publishing house,
New Delhi, 1972 (llnd ed. reprint), Pp.365-66.

^ Op.Cit, (article) The commentarial literature in Sanskrit, by N.V.P. Unithiri, p. 158

Comentators on Vedic Texts
The verse of Mahabhdrata (1-1-204) '^frTFRT^^FirRlt ^

^ r g i T ^ ^ r denotes that Veda is to be interpreted through the epics.

Vedic language is mysterious and it is very difficult to grasp its

meanings, hence commentaries or interpretations are essential in Vedic

studies. A number of commentators had commented upon Vedic

hymns from the ancient time.

Skandasvami may be the first ancient commentator on Rgveda

who lived at Valabhi in Gujarat in seventh century AD. In his Vedic

commentary on the first astaka of Rgveda he gives full details of each

hymn with rsi, chanda, devata etc. Dvijendranathaiastri says:

"Skandasvami has documented of his fomrier commentators'

indications with the word 'kecana'"^.

Narayanacarya is another commentator on Rgveda. He has

comnnented upon the fifth and seventh astakas of Rgveda.

Udgitacarya was a famous commentator he has commented upon the

fifth sukta of tenth mandala of Rgveda. Narayanacarya may be a

contemporary of Skandasvamin.

Hastamalaka, the disciple of great philosopher Saiikara was a

commentator of Vedas. But the commentary is not available.

Verikatamadhava (11**^ century AD), another commentator on Rgveda

lived in the village namely Gomana near river Kaveri. His commentary

Sarnskrtasahityavimarsa, ed. Suryaprakasa Snataka, Guaikulavrndavan Snatak Sodha

Samstha, New Delhi, p.83

 known as Rgarthadipika is available. Laksmanacarya (12 century

AD), Dhanuskayajvan commented Rk, Yajus, Sama vedas and

Anandatlrtha (1255-1335 AD) also commented on Rgveda.

Atmanandatirtha (13*^ century AD) is also an Rgved\c commentator,

who commented only forty slokas of tenth mandala.

Another famous commentator Sayanacarya, commented four

Vedas in detail. Ravana, Mudgalacarya, (15*^ century AD) Devasvami,

Bhattabhaskara Guhadeva, Durgacarya (15**^ century AD), Uwata,

Mahldhara etc are famous among them. Bhattasvami's commentary

on Taittariyasamhita is not presently available.

Commentaries on Darsanas
Six systems of orthodox philosophy namely sahkhya, yoga,

nyaya, vaisesika, purvamimamsa and uttaramimarnsa were came into

existence first in the form of sutras. They were also followed by

numerous bhasya or commentaries on them. It is difficult to ascertain

the chronological order of the sutras as well as that of the bhasyas.

Sahkaracarya in his Brahmasutrabhasya mentions the nanne

x" _
of Sabarasvamin as a commentator of mimarpsa. Ramanuja mentions

that there was a vrtti on the Brahmasutra by Bodhayana before

Sarikara. We have some proofs that the bhasyas were written when
there were other vrttis or short explanations of the sutras.
Kalidasabhattacarya mentions that "the Gaudapadakarika ^ of the

' Ed.Ramasvami iyer. Cultural Heritage of India, vol. V, The Ramakrishnamission

Institute of Culture.1993, p.372
 Mandukyopanisad was written in the form of karikas or short

verses".

Sankhyadarsana of Kapila
Sankhyadarsana is probably the oldest one in our traditional

schools of philosophy. Though Kapila is universally recognized as the

founder of saiikhya system, the Sdnkhyasutra that is available is not

very old. But the first systematic work on sahkhya is supposed to be

Tsvarakrsna's (3'^'* century AD) Sdnkhyakdrika. A number of

commentaries are available on it. Recently a very old commentary on it

named Yuktidipikd by an unknown writer has been published .

Gaudapada (7**^ century AD) wrote a commentary on

Sdnkhyakdrika called Gaudapddabhdsya. In the ninth century AD

a commentary by Vacaspatimisra, known as Tatvakaumudi, which is

the most popular work, was composed.

Saiikaracarya's (8^^ century AD) Jayamangala,

Vacaspatimisra's Tatvakaumudi, Aniruddha's (15^ century A D)

Aniruddhavrtti, Vijnanabhiksu's (17 century AD)

Sdnkhyapravacanabhdsya, Narayanatirtha's (17*^ century AD)

Candrikd, Varpsidharamisra's (17* century AD)

Sdnkhyatatvavibhdkara and Krsanavallabhacarya's Kirana are

the popular commentaries on sarikhya. Gunaratna (14*^ century AD)

' Ed.by Gerald James Larson and Ramshankar Bhattacharya, Encyclopedia of Indian
Philosophies, Motilal Banarsidass, New Delhi, 1987
 and Mahadevasastri (17*^^ century AD) comnnented sarikhya but their

works are not presently available.

Yogadarsana

The yoga system of Patanjali is a meta-psychological technique

based upon the philosophy of the sahkhya As a system of practice it

is as old as the Atharvaveda and some earlier upanisads. The

Mahdhharata the Bhagavadgita and Lalitavistdra also refer to

Yogic practices. The literature on yoga is thus found in an unsystematic

form extensively in ancient Indian works. The first systematic work on

yoga, however, is Patainjali's Yogasutra. Vyasa's (6^*^ century AD)

Yogabhdsyd or Vdrtikd is an elaborate commentary on it.

Vacaspatimisra's Tatvavaisdradi and Vjnanabhiksu's

Yogavdrtika are the two famous commentaries on Vyasa's bhdsya.

Bhoja has also written a small commentary not so much on Vyasa's

bhdsya as on the Yogasutra itself, known as Bhojavrtti otherwise

known as Rdjamdrtdnda. Krsnavallabhacarya's Kirana is another

commentary on it. Other commentaries on Yogasutra are Ganesa

Diksita's Iftti^ Ramanandasarasvati's (7*^ century AD) Maniprabhd,

Narayanatirtha's Yogasiddhdntacandrikd, and

Sutrdrthahodhini^ Nagesabhatta's (18*^ century AD)

Chdydvydkhyd, Sadasiva's (18"^ century AD) Yogasudhdkara,

Anandapandita's Candrikd, Baladevamisra's Yogapradipikd and

 10

Vijnanabhiksu's Yogasara. Thus like other systems, yoga texts have a

good number of commentaries.

Vaisesikadarsana
•

Vaisesika philosophy, known as Aulukyadarsana, is

formulated in the Vaisesikasutra of Kanada who belonged to a very

ancient age. Vaisesikasutra emphasized more in metaphysics than in

logic and theory of knowledge. It begins with proposing the task of

explaining 'dharma' and ends with referring to the efficacy of Vedic

injunctions. The contributions of vaisesikas are more popular and

materialistic. The earliest commentary on Vaisesikasutra is

Bharadvajavrtti and Ravanabhasya. They are however no longer

extant. One has now to rely chiefly on such treatises as Updskara by

Sahkaramisra (15**^ century AD) and Kanadasutravrtti by

Jayanarayanatarkkapancanana (19*^century AD). There is also a

detailed commentary on Upaskara called Pariskdra composed

recently by Pancanana.

Vyomasivacarya's (10* century AD) Vyomdvati is the

commentary on Paddrthadharmasangraha on the vaisesika

system. This was followed by Sridharacarya's (10* century AD)

Nydyakandali, which was commented upon by Rajasekhara (12*

century AD) in his Nydyakandalipahcikd.

Udayana (12* century AD) wrote Laksandvali which is a short

manual of Vaisesika Other major works of Udayana are:

 11

Nyayakusumdhjali on Nyayavaisesika and Atmatatvaviveka a

work in which the Nyayavaisesika concept of the self has been
elaborated and Laksanamala. A number of commentaries are
available on Udayana's works. Sahkaramisra's Kalpalata on
Udayana's Atmatatvaviveka is very popular.

Nyayadarsana
The philosophy of nyaya from the ancient days to the beginning

of the thirteenth century was as much on the theory of knowledge as

on constructive metaphysics. The first systematic work on nyaya is the

Nyayasutra of Gautama (Aksapada) supposed to have been

composed in the third century BC. The earliest commentary on it

written before the fifth century AD is by Vatsyayana and is known as

Vatsyayanabhasya. Udyotakara (6*^ century AD) wrote a commentary

on this bhasya known as Nyayavartika.

Vacaspatimisra (9*^ century AD) wrote a commentary on

Udyotakara's Nyayavartika an expository treatise known as

Nydyavdrtikatdtparyatikd. Vacaspatimisra was a multi faceted

scholar who wrote a number of commentaries on different systems of

philosophy namely nyaya, advaitavedanta, sahkhya, yoga and

mimarnsa

Among the nyaya commentaries Vardhamana's (13**^ century

AD) Nydyaparisisthaprakdsa on Udayana's Nydyaparisistha,

Jayantabhatta's Nydyamahjari (9*'^ century AD), Vardhamana's
 12

(IS''^ century AD) Anviksanyayatatvahodha and sonne ten

commentaries entitled Prakasa on different topics, are famous.

Jayadevamisra, author of Manyaloka wrote several commentaries on

Vardhamana's works. Thus numerous commentaries are available by

famous scholars on nyaya philosophy.

Purvamimamsa

Purvamimamsa is a system of philosophy, which deals with the

nature of dharma as propounded in the karmakanda of the Vedas.

This system diverted itself into two main schools, namely that of

Kumarilabhatta {7^ century AD) and that of his disciple

Prabhakaramisra to which was added a third viz. that of Murari.

Jaimini's Mimamsasutra (400 BC) forms the foundation of

mimarnsa philosophy.

Mimamsasutras were commented on by Upavarsa and later

by Sabarasvamin. The earliest available commentary on

Mimarnsasutra is Sabarasvamin's Sabarabhasya. There were

other commentaries before him. Bhartfmitra referred to in

Nyayaratnakara, Slokavartika, Bhavadasa is also referred to in

Slokavartika. Keith also refers the name of Upavarsa, commentator

who must have flourished before Sabarasvamin .

Sabarabhasya had commented upon by Kumarilabhatta in his

Slokavartika, Tantravartika and Tup-tika and also in his
Brhattika and Madhyamatika. Based on Sabarabhasya,

' A. Berried ails Keith, A History of Sanskrit literature, Motllal Benarsidass, New Delhi,
1996, p.473
 13

Prabhakara who formed a different school wrote two independent

commentaries Brhati (nibandha), and Laghvi {Vivarana). These
are again commented upon by Salikanatha in Rjuvimala and
Pahcika elucidating Prabhakara's interpretation of mimamsa.
Mandanamisra (8^^ century AD) who eventually accepted Vedantism
under the influence of Sahkara and Bhattomveka were also Kumarila's
disciples. The former wrote Vidhiviveka, Bhavandviveka and
Mimarnsanukramani while the later composed commentaries on
Slokavartika and Bhavanaviveka. Parthasarathimisra (9
century AD) wrote Sastradipika, Tantraratna and
Nydyaratnamala in support of Kumarila's interpretation of
mimarpsa. Among the followers of Kumarila, the most eminent are
Sucaritamisra author of Kasikd and Bhattasomesvara author of
Nydyasudha. Ramakrsna's commentary on the Sastradipika of
Tarkapada called Yuktisnehaprapuranisiddhantacandrika and
Somanatha's commentary on the remaining chapters of
^ _ - _ _ _

Sastradipika known as Mayukhamalika are held to be important

contribution to mimarpsadarsana.

Paritosamisra's Ajitd is a competent commentary on

Tantravartika. Other important works on PUravamimdmsa are

Nydyamaldvistara of Madhava, Nyayakanikd of Vacaspatimisra,
Mimdrnsdparibhdsa of Kfsanayajvan, Mimdmsdnydyaprakdsa
 14

of Apadeva, Subodhini of Gagabhatta and

Mimarnsdbalaprakasa etc.
Appayyadlksita's (1520 AD) Vidhirasayana and
Mayukhdvali (a commentary on Sastradipika).
Vehkatesvaradiksita's Vdrtikdbharana (a commentary on Tup-
tika), Khandadeva's Bhattakaustubha, Bhattadipika and
Bhattarahasyd, and Mdnameyodaya of Narayanabhatta,
"Sankarabhatta's Siddhirasdyanadusana, Venkatanatha's
Mimdmsdpddukd, Laugaksibhaskara's Arthasangraha,
Vallabhacarya's Purvamimdrnsdkdrikd Bhavanatha's
Nydyaviveka and Ramanujacarya's Tantrarahasya are famous
works and commentaries on mimarpsa school.
Uttaramimaiiisa or Vedanta

Uttaramimarnsa examines the nature of Brahman or reality

behind the mortal world. A vast literature is available in the form of

commentaries on the Upanisads, Bfmgavadgitd and Brahmasutra

which have been written from the standpoints of Advaita,

Visistadvaita, Dvaita, Dvaitadvaita, Suddhadvaita,

Acintyabhedabhedadvaita etc. It may be assumed that the first

ancient systematic commentaries on Vedanta are that of Sahkara,

great advaita philosopher {8^*^ century AD).

So many commentaries are available in Vedantic field. The chief

schools of interpretations are the advaita expounded first by

 15

Gaudapada and followed by Sarikara, the Visisthadvaita by

Ramanuja, the Dvaita of Madhva, the Dvaitadvaita of Nimbarka, the

Suddhadvaita of Vallabha and the Acintyabhedabhedadvalta by

^rlcaitanya, all are establishing their norms in different criteria of truth

and relaying upon different sources of valid knowledge and the

commentators arrived at different conclusions.

^ankara and commentary literature

Dr.E.lsvaran Namputiri observes: "There is no name in the

history of Indian philosophy which is more honoured and inspiring than

that of Saiikara, the greatest philosopher of the world...^" Of

Sahkara's works, bhasya on the Brahmasutra is the most important

one, which is acclaimed as a masterpiece not only for its acute logical

analysis but also for its graceful style. His other important works are

the commentaries on the principal Upanisads such as Kena, Kapha,

Prasna, Munda, Mandukya, Aitareya, Taitariya, Chdndogya

and Brhadaranyaka.

Sahkara's bhasya on the Bhagavadgita is also a classic.

Besides, Visnusahasrandmabhasya, Sanatsujatiyabfmsya,
Hastamalakabhasya, Lalitatrisatibhdsya, Vivekacudamani,
Upadesasdhasri, Paficikaranaprakriyd, Aparoksdnubhuti,
Sarvaveddntasdrasangraha, Vdkyasudlm, Drgdrsyaviveka,
Prapahcasdra, Atmabodha etc are also attributed to him.

Veddntapaddhati,ed.\svsffar\ Namputiri.Keralasamskrtam Publications,

Thiruvananthapuram,1996, p.3
 16

Sarikara's Brahmasutrabhdsya has served as a basic document for

further commentaries and sub commentaries of great philosophic

insight and logical throughness. Some of them are noted below:

Anandagiri wrote a commentary called Nyayanirnaya, while

Govindananda (16*^ CenturyAD) wrote another one known as

Ratnaprabha. Vacaspatimisra wrote a commentary on Sarikara's

bhasya known as Bhamati. On it Amalananda (13*^ century AD)

wrote his Kalpataru which is commented upon by Appayyadiksita in

his Kalpataruparimala.

Padmapada another disciple of Sahkara wrote a commentary

known as Pancapddika dealing with the first four sutras.

Suresvaracarya wrote Naiskarmmasiddhi, which is partly in prose

and partly in verse and consists of four chapters exposing the nature

of avidya. Jnanottamamisra's Tika called Bhdvatatvaprakasikd is

well known exposition of Naiskarmmasiddhi. Its other

subcommentaries are Jnanamrta's Vidyasurabhi, Akhilatman's

Naiskarmmasiddhivivarana and Ramadatta's Sdrdrtha.

Prakasatman wrote a commentary on Pancapddika known as

Pancapddikdvivarana which has two commentaries Tatvadipana

of Akhandananda and Vivaranabhdvaprakdsikd by

Nrsirrihasarmamuni (1500 AD). Amalananda and Vidyasagara also

wrote commentaries on Pancapddikd named

Pancapddikddarparia and Pancapddikdtikd respectively.

 17

Vidyaranya (1350 AD) elucidated and expanded the teachings of

Pahcapadikavivarana in his Vivaranaprameyasangraha.
Sarvajnatnnamuni (900 AD) wrote Samksepasaririka based

on the teaching of Sankara's bhasya. Citsukha had also written an

independent work on Vedanta dialectics known as Tatvadipika,

which was commented upon by Pratyagrupa in his

Nayanaprasadini. Dharmarajadhvarindra's (1550 AD)

Vedantaparibhasd is a celebrated work on vedanta which was

commented upon by his son Ramakrsnadhvarindra in his Siksamani

and by Amaradasa in his Maniprabha.

Madhusudanasarasvati (16**^ century AD) wrote his

Advaitasiddhi which is regarded as a comprehensive treatise on
Advaitavedanta His other important works are
Gitagudharthadipika (a commentary on Bhagavadgita),
Prasthanabheda, Advaitaratnaraksana, Nirvanadasakatika,
Vedastutitika, Atmabodhatika etc.
Other notable works on Advaita include

Anandabodhabhattakaracarya's (12**^ century AD)

Nydyamakaranda, Sadanandagovinda's (16*^ century AD)

Veddntasdra, (It has two commentaries Subodhini and
Vidvanmanorahjini), Prakasananda's (16*^ century AD)
Veddntasiddhdntamuktdvali, and Kasmirakasadanandayati's
(18'*^ century AD) Advaitabrahmasiddhi.
 18

Sanskrit commentary literature of Kerala

Kerala has contributed profusely on Poetics, Drannaturgy,

ayurveda, and jyotisa both original works and commentaries. Many

works of skilled scholars caused for significant original works, conne

down through the detailed commentaries. Kerala has noted for a long

and continuous tradition of Sanskrit learning. In addition to kavya,

nataka, alahkara, studies comprised the Vedas and vedahgas and a

number of other sastras like the darsanas, tantra, silpa, ayurveda,

jyotisa etc. The vast literary outputs as well as the profound learning

displayed in most of the works particularly those are in the form of

commentaries bespeak the intensity of the learning.

Sanskrit study, which is associated with Aryan culture, must

have commenced in Kerala with the spread of this culture here. This

culture took root in Kerala or influenced strongly at least from the

seventh century AD. Poet Dandin, in the introductory part of his

Avantisundarikathd, refers to some of his friends of Kerala who

were great teachers and scholars, commentators on Vedic texts and

Kalpasutras and performers of sacrifices. From this reference it is clear

that Vedic religion was well established in Kerala by that time.

Kunjunni Raja refers that Kulasekhara Alvar the author of

Mukundamald was a Keralite born at Tiruvancikulam in 3075 BC.^

The migration of Brahmins to Kerala and other part of south India

formed into a distinct set off Brahmins called 'Namputiris'

^ K.Kunjunni Raja, Contribution of Kerala to Sanskrit Literature (C.K.S.L), University

of Madrass, 1980, p.1-3
 19

amalgamating the customs of the different settlers and incorporating

some new ones resulting from the peculiarities of environment.

Namputiris founded schools for the study of Veda and sastra

particularly with a view in producing scholars to meet arguments

against the upholders of Buddhism and Jainism, which had

considerable hold on the people in those days, and reassert the

supremacy of the Vedic religion. It is believed that Prabhakara may be

considered as the master of one of these schools, although it has to

be remembered that all do not accept the claim for this nativity of

Prabhakara.

Venkatasubrahmanya Iyer says in his paper entitled 'Sanskrit

studies in Kerala-past and present' that "the Namputiris were

close followers of Vedic tradition and naturally therefore, they had a

partiality for a ritualistic philosophy of mimarpsa, with the result that

even the great philosophy of advaita propounded by Sahkara, the

greatest son of Kerala, did not fascinate them as much as it did the

people in the rest of India^".

Acadamic centres of medival of Kerala

Even during the early centuries of the Christian era, the people

of Kerala had taken to the study of Sanskrit enthusiastically embracing

almost all branches of literature. The princes and rulers of small

territories in Kerala greatly encouraged original writing in Sanskrit and

'(Article) Sanskrit studies in Kerala-past and present by S.Venkitasubramonia Iyer, Journal

of Kerala studies, vol.111, ed. T.K. Ravlndran, Kerala University, Thiruvananthapuram, p.162

1976.
 20

this resulted in a great number of poets and valuable works and

interpretations were produced on all areas of Sanskrit sources.

Semi religious educational institutions called sabhamathas were

established for the propagation of Vedas and sastras. The mathas at

Thrissur and Thirunavaya are famous of Vedic lore and even now

continue as centres of Vedic study. Sastras were imparted in

sastrasabhamathas. The main sastras taught in them were

Bhattamlmarpsa, Prabhakaramimarpsa, vedanta and vyakarana,

each matha having its own subject of specialisation. The mathas at

Cowanur, ItakkulattOr, Kumbalam and Udayatufigesvaram were very

famous. The Sanyasimathas were connected with the study of

vedanta There were four of them at Thrissur believed to be

established by the disciples of Sahkara namely Tekkematham,

Itayilmatham, Natuvilmatham and Vatakkematham, each was headed

by a Sanyasin.

In addition to these, there were academies associated with

some of the important temples and endowed by the rulers of the

time. Those were known as salas of MOjikulam, Thiruvalla, Kantallur

and Parthivapuram which were famous acadamic institutions.^

Although mimamsa, vyakarana and vedanta were taught for

intensive and specialised study, general literature and other sastras

were also part of the curriculum. The teachers and scholars

interpreted topics of interest through commentaries for the purpose of

Keralattinte vaidikaparamparyam, C.M.Neelakanthan, '^Anhuruvarshathekeralam

chila viraladayalangaV ed. V.S. Vargese, Current Books, kottayam, 1999.
 21

teaching. A number of simple works and commentaries had been

produced for their disciples or academic society. For example,

Matrdatta of Melpattur illam, the father of the famous poet and

grammarian Narayana Bhatta was a renowned teacher, and his house

was always echoing with sastrapathas taught to his disciples. The

work, Dhdtukavya of Narayanabhatta, Ravanavadha of Bhatti,

Prakriyasarvasva etc, are written in the form of teaching

methodology.

Contribution of Kerala on various fields of knowledge namely

mimarpsa, vyakarana, jyotisa, tantra, vedanta, ayurveda, poetics and

other areas of knowledge are outstanding and thus provide

significance in the field of writing commentaries. Mallinatha,

Purnasarasvati and Govindabhattatiri of Talakkulattur were famous

commentators.

Commentaries on Veda

Dandin (7*^ century AD) indicates the name of Matfdatta in his

Avantisundarikatha, as his friend who may be the first to be

remembered in connection with the Vedic commentaries in Kerala. He

has commented on Hiranyakesisrautasutra and

Hiranyakesigrhyasutra. Sadgurusisya (12* century AD) renowned

commentator of the Vedas even before Sayana, has written

commentaries Moksaprada on Aitareydranyaka, Sukhaprada

on Aitareyabrdhmana, Abhyudayapdda on

Asvaldyanasrautasutra and Vidarthadipikd on Sanaka's

 22

Sarvdnukramani. A work called Aitareyaranyakavydkhya is

ascribed to Saiikara. Kausitakahrahmanavydkhyd by Udaya (15*
century AD) is famous in this regard.
A Padapradipikd was written by Vatsyanarayana (17^^

century AD) discussing the Padapdtha of

Krsnayajurvedatantriyasamhitd which was commented by the

author. It is a valuable addition to Vedic studies in Kerala\ Narayana

Pandita was a famous scholar and commentator of Kerala, who has

written a number of commentaries on Sarvdnukramanikd, and

vyakhyana of Rgvedaparibhdsd^.

M i m a m s a tradition of Kerala
•

Dr. E. Isvaran Namputiri has said; "for the importance of the

mimarpsa it is said that knowledge comprises mainly eighteen

branches, fourteen of them instrumental to the attainment of dharma

and moksa and the remaining four to that of artha and kama^"

3<^j|iPl ^ciisexjctiKl i^nm -^\u9i^i: I

g ^ q4?irf5f ^ %iT ^ c n ? E i ^ ^ 11

Among these fourteen vidyas, mimarnsa is an important one.

South India especially Kerala had a great tradition of the study of

mimarnsa sastra. There is another tradition recorded by Uddanda

sastri in his Kokilasandesa regarding the introduction of the Bhatta

school of mimamsa in Kerala.

' Padapradipika, N.V.P. Unithiri, Mathrubhumi weekend, edi. 22 April. 1984.

2 Op.Cit, K S .S.C, vol.1, p.521

' Isvaran Namputiri, Glimpses of Sanskrit Research (G.S.R), Kerala Samskrita
Publication, Thiruvananthapuram, 1995, p.55
 23

Bhavadasa (2"^ century AD) one of the early connmentators on

Jaiminiyasutrds is believed to be a son of Kerala. According to

some scholars Kumarila and Prabhakaraguru are believed to be

Kerallte mimarrisa scholars^. Cidananda Pandita, the author of

Nititatvavirhhava and Bhattavisnu the author of "^

Nydyatatvasangraha were the two nnimarpsa scholars of Kerala of

thirteenth and fourteenth centuries respectively.

Paramesvara I is called *mimarnsa cakravartin' by Uddanda

Sastri, whose works are the Nydyasamuccaya and the two

connmentaries called Jusadhvankarani and Svaditahkarani on

the Nydyakanikd of Vacaspatimisra.

Paramesvara II was a great scholar on mimamsa and he

wrote commentaries on Mandanamisra's Sphotasiddhi and

Vibhramavivekd, Vacaspatimisra's Tatvahindu and

Cidanandapandita's Nititatvavirhhava. Paramesvara II is the

author of the Jaiminiyasutrasangraha, a valuable commentary on

the Jaiminiyasutras. He had a brother Vasudeva whose

contributions are more literary than scientific.

Melputtur Matfdatta, the father of Melputtur Narayanabhatta,

was well versed in the school of mimarrisa particularly in the Bhatta

' Op.Cit., K.S.S.C, vol.1, p.23.

^Op.Cit.,G.S.R,p.59
 24

School. Prof. Venkata Subrahmanya Iyer observes that the

unpublished Sarvamatasiddhantasara is in all probability a work of

this author\ Melputtur Narayanabhatta was not only a great

grammarian and poet but also a famous mimarpsa scholar. Mana

portion of the Manameyodaya written by him is a unique work on

mimarpsa It deals with the epistemology of Bhatta School.

Narayanabhatta also wrote a commentary on the Tantravartikd of

mimarpsa called Nibandhana.

Certain other mimarpsa works produced in Kerala are referred

to by Dr. P.K. Narayanapillai in his introduction to the

Jaiminiyasutrarthasafigraha. Those are Mangalatika on the

Nititatvavirbhava by one Nilakantha, Kumarilamatopanyasa

written by one Subrahmanya, the Prameyapramana of Damodara,

Gurusammatapadartha of unknown authorship and the

Gurumatapaddrthasangraha dealing with the eight padarthas of

Prabhakara.

A manuscript of the work Atharvamimdrnsasutrasangraha

has been preserved in the Govt. Oriental Manuscript Library. The work

is referred to in the appendix II of Tatvabindu. This is a lucid

commentary on the Purvamimdmsdsutras of Jaimini. According to

the colophon of the manuscripts, the author belongs to Malabar, but

his name is not given. The manuscript contains the first two chapters

(Article), Melputtur matrdattabhatta. Journal of Oriental Research, Madras, vol. 28,

Pp.62 - 67
 25

and first and second adhikaranas of the first pada of the third

adhyaya

A commentary on the Bhdvanaviveka of Mandanamisra called

Visamagranthabhedika is mentioned in the triennial catalogue of

Sanskrit manuscripts\ This is written by one Narayana, son of Visnu

who may be a Keralite author^. It is produced from Kochin. This

commentary is vyritten in accordance with the view of Kumarila on the

Mimdmsdsutras of Jaimini. The commentary is of unknown

authorship. This work begins with the salutation of Jaimini,

Badarayana, "^abarasvamin and Sahkara, hence this work may be

written by a Keralite^.

Dasadhyayi is another commentary of the same author. The

phrase '^ti^5t^im^f^T^:Rl^^ncl5MTf^ ar^TfoTOT ^ ^?naiT^ '^^^ gives

the name of that commentary on mimamsa.

Adhvaramimamsasutrarthadipikd on Jaiminiyasutra of

unknown authorship is another commentary on mimarnsa''.

Sodhasddhydyi is a good commentary on the sixteen

chapters of Purvamimdmsa and Uttaramimdmsa. The author

whose name is not given and the work salute Jaimini, Vyasa,

Sabarasvamin and Sahkara.

Nydyasiddhi is available in the form of manuscript at Pattambi

in Palakkad district of Kerala. This text is probably written by

' Madras Government Oriental Manuscripts Library, R. No. 306 B

^ Jaiminiyasutravrtti, R. No. 2973 of the Triennial Catalogue
"^ Op.Cit, G.S.R, p.60
" Op.Cit., K.S.S.C, vol.11, p.589.
 26

Keralite. It comments on Salikanatha's Prakaranapahcika and is of

unknown authorship^.
Manaratnavali is a transcript of a manuscript from

Kottappadi at Malappuram district in Kerala. This is a treatise dealing

with metaphysical standpoints of the Bhatta school of mimarpsa as

against Buddha's, the Prabhakara's, the Nayyayikas and the

Mayavadins.

From the foregoing brief sketch it is evident that the contribution

of Kerala to Purvamimarrisa literature is remarkable in quantity as well

as in quality.

Dharmasastra
Kerala authors have given much attention to the studies of
Dharmasastras from a very remote past. Vararuci's Asaucastaka on
ceremonial rituals is commented upon by three anonymous Kerala
authors. Their commentaries are known as Vivarana,
Sucyagravedhana and Vydkhyd. Vatakkumkur quotes a verse of
Asaucastaka^ on Asaucastaka of Vararuci as follows:

c t ^ ^\^ <4i^\^ c M R^uH^^H 11

Asaucadipikd by Paramesvara has two commentaries namely

Vivecana by Vidvan Godavarma Yuvaraja of Kodungallur (1800-1850

' Ed. by T.K. Ravindran, vol. X, (article) Sanskrit in Kerala commentary Litareture,
N.V.P.Unithiri, Kerala University, Thiruvananthapuram, 1983
^Op.Cit, K.S.S.C, vol.11, p.517
 27

AD) and Asaucacandrika by a native of Peruvanam. The second

one is said to be by Govindabhattatlripad of Tarananallur (1902-1974

AD) who has written a commentary on Asaucacintdmani of Vidvan

Godavarma Yuvaraja of Kodungailur.

An anonymous author has written a sub commentary

Balakridd, on Yajnavalkyasmrti. Naradabhaktisutravyakhya

by Ramavarma Kunjunni Raja of Ciralayam (1860-1942 AD) on

Yajnavalkyasmrti\ Asaucadipika of Paramesvaran Namputiri,

has a number of commentaries of which Asaucacandrika was

written by the author himself.

Kodungailur Vidvan llaya Tampuran and Jatavedan Namputiripad also

have written commentaries on Asaucadipika.

Commentaries on nyaya philosophy

On nyaya philosophy, Kerala's contribution is not much. Valiya

Godavarma Bhattan Tampuran, Kodungailur (1859-1934 AD)

compossed a commentary on Pramanyavada of Gadadhara.

Subodhini a commentary of Ramavarma Pariksit Tampuran (1948 -

1964 AD) on Samdnyanirukti is also noteworthy.

' Op.Cit., (article), Sanskrit in Kerala commentary Litareture.

^ Op.Cit., K.S.S.C, vol. II, p.513
'Ibid., p.509
 28

Advaitavedanta
From about seventh centuary AD onwards there has been a
steady growth in all branches of Sanskrit learning especially in the
darsanas like purvannimarpsa and uttaramimarrisa. The greatest
philosopher Sahkara (788-820 AD) is said to be a son of Kerala. And
following him several preceptors of Kerala have contributed many
creative works and commentaries. Satikara's place of birth has
generally been accepted as Kalady at Emakulam district in Kerala.
Saiikara's bhasya on Prasthdnatraya have established the
foundation of Advaitavedanta philosophy. Numerous exhaustive and
valuable commentaries of Sahkara have come down to us.
Mandukyakdrikd, Visnusahasrandma, Sanatsujdtiya,
Lalitdsahasrandma, Nrsimhapurvatapanyupanisad
Aitareydranyakd and Atharvasiksopanisad are also commented
by Saiikara.
Saiikara's direct disciple Padmapada enriched this path by his

valuable commentaries like Pahcapddikd on the first five padas of

Brahmasutrabhdsya and a commentary on Atmabodhavydkhyd
called Veddntasdra. Another work attributed him by name
Atmdndtmavivekavydkhya^ Catalogues Catalogoram is seen in.
Raghavananda (1250-1325 AD) is a versatile scholar in the
Sanskrit literature of Kerala. He is generally known as Kokkunnattu
Sivayogi, lived in the fourteenth century AD. His house was situated

Op.Cit., G.S.R, (article) Contribution of Kerala to Advaitavedanta literature, p.44

 on the banks of Nija River. ^ Krsanananda, preceptor of
Raghavananda who was a native of Nagapura on Ganges became a
monk and lived in Kerala. He wrote commentaries on
Advaitamahjari and Atmabodha of Sahkara. Raghavananda's
disciple Ramananada has written a bhasya on Tripuropanisad.
Bhavaprakdsika on Srutigita was written by a scholar of Cettur^.
The manuscript of Saparydtaptakavyakhyd is available in the
Oriental Manuscript Library Thiruvananthapuram and is attributed to
one Ramananda.
Devanarayana (15^^ century AD) of Ambalapuja, the patron of
Melputtur, has commented on the first verse of Bhdgavata from the
point of view of advaita namely Veddntaratnamdld, which is also
known as Devandrdyaniya.
Nrsirphaprajiiayati (of unknown date), Svamiyar of Math at
Thrissur, composed a commentary on the Kanvopanisad and
Brhaddranyakopanisad is written in a legendary style. The
manuscript of it is belonged to the family of Thirunavaya Vadhayan
Namputiri. He has also wrote a commentary on the
Brhaddranyakopanisadhhdsyavdrtikd of Suresvara.
Vedananda the preceptor of Advaitavedanta in Kerala of
unknown date is the author of an elaborate commentary called
Sambandhokti on the Sanksepasaririkd of Sarvajnatman. He was

' Ibid., p.46

^ Op.Cit., particle) Sanskrit in Kerala commentary Litareture.
 30

also supposed to be an ascetic who belonged to one of the Svamlyar

Mathas of Kerala. Purnavidyamuni is another vedantin of Kerala who

has commented on Pancaprakriyd of Sarvajnatman. One Vinayaka,

probably a pupil of Raghavananda. has written an advaitic work called

Siddhantapancara. ^

Ayurveda

Kerala has credited with a number of commentaries and original

works related to ayun/eda from the fifth or sixth centuries. A good

number of works and commentaries have been come out in both

Malayalam and Sanskrit. Astangahrdaya of Vagbhata is the basic

and popular work on ayun/eda. Kairali commentary by Pulamanthol

(in Malapurm District) Mussat on the Uttarasthdna is one of the

notable commentaries on Astangahrdaya. Sardrthadarpana and

Bhdvaprakdsa are the bhasa commentaries on Astangahrdaya by

Kaikulanhara Ramavariyar.

Vdkydrthadipikd by Paramesvaran Namputiri of Alattur (15*

century AD), Vydkhyd by Govinda Pisarati of Trkkantiyur (1800-1875

AD) are other commentaries on Astdngahrdaya. Lalitd is also a

commentary on Astdngahrdaya by Vayaskara Mussat which is

quoted^ as ' ^ *uci*nifrdl'^1fel*id^R<syid*nHl>!l'UU|yi^Hl

c|iJ'W)>if^f^|fcciHIK HIHW'i^flP^ 3<y<HNHId'yf^^d'ild*"d!^l4u|l f^^fxRTRt

' Ibid., p.47

=^ Op.Cit., K.S.S.C, vol.1, p.513
 31

Arogyasdstra by Koccunni Tampuran of Kodungallur (1858-

1925 AD) has a commentary along with the text. P.S. Variyar (1869-

1944 AD) has also written a commentary on his own Astangasarira

connecting modern ideas of medical science. Paramesvaran Namputiri

has written a commentary on Astangahrdaya, namely

Vakyapradipika .

Tantra works and commentaries

Tantric concept is very old and popular all over Kerala. Many

works and commentaries are available in this field. Matrdatta (friend of

Dandin) has written a commentary on Rudrasutraprapancasara.

Vivarana by Padmapada, Sarasangraha by Nityananda are

famous tantric commentaries. Valiya Godavarma Tampuran wrote a

commentary to Upahiraprakasikd. Harini is a popular

commentary of Visnusamhitd by Narayanan Namputiri of

Puliyannur.

Sarvdngasundari by Vasudeva is a commentary on

Prayogasdra of Govinda: *H^Vi>nKciji^i'4^ci ^CTT ^frafen^g^^

wulyHi(^i)'^4 ^rg^^ #!ciTI^' Pradyota by Trivikrama is a

commentary on Prayogamahjari of Ravi.

The tantric work Tantrasdrasangraha of Narayana has a

commentary namely Mantravimarsini by author. Bhdvadipikd of

Nityaprajfia is a p)opular commentary on Kramadipikd of

Krsnalilasuka. Srikumdravydkhyd is also a commentary on

' Ibid., vol. I, p.513

^ Ibid., vol.il, p.593
 32

Tatvaprakdsa of Bhoja. Subhaganandanatha's Manorama is a

popular commentary on tantra.

Prapahcasara of Sahkara is an important work on tantra that

has many commentaries. Among them,

Prapancasarasamhandhadipikd of Uttamabodha (Uttamabodha

Yati) is a remarkable one.
c!TRsznf^?i^rHTcfl^ sBR w^ ^ZTTT^ I

Vijndnadyotini by Trivikrama is also a commentary on

Prapahcasara. ' ^ f^rmtfcRit Mqo^ti^K<{)cbiiii RjRifbH^dMi grf^^RT
Med): ^ R F ^ fcl^rpmrfcpft ^'rrpf^r The phrases documented at the
end of this commentary refer to the author. Another commentaries like
Padmapada's Prapahcasaravyakhya, Prayogakramadipikd,
Prapancasdravyakhyd, Narayana's Prapaficasaradipa,
Nityananda's Prapahcasdragutharthadipikd, Nagasvami's
Tatvadipikd, axe famous and popular.
Prapaficasdravivrti, Prapaficasdraprayogavivrti,
Prapancasdravrttivijndnacandrikd of unknown authorship are
some other commentaries on Prapahcasdra.
Sastraic w o r k s — Vyakarana
In Kerala from about eighth or ninth centuries AD there has

been a continuous growth in the studies of all branches of Sanskrit.

In the ninth century there was a special centre for the study of

' Ibid., p. 595

 33

vyakaranasastra in the Parthivasekharapura temple in South

Travancore. Commentaries on vyakarana, kosagranthas etc were

made and were of considerable progress in Kerala. The earliest recast

of Panlnisijtras produced in Kerala is the Rupanayanapaddhati of

Mahisamahgalam Sankaran Namputiri (16^*^ century AD) who was also

a well-known astrologer. Bhattojadiksita's Siddhantakaumudi and

Narayana Bhatta's Prakriyasarvasva were compiled only later.

Prakriyasarvasva is the most important recast of Panini's

grammar, produced in Kerala. Author of this work is Narayana Bhatta

of Melputtur (1560-1646 AD) Prakriyasara is another grammatical

work by one Narayana.^

The manuscript of Rupavum kriyapadavum^ that is held to

be five hundred years old is also considered as a treatise to be taught

as Sanskrit grammar in past. This work is probably the basis of

Siddharupa, the popular primer on Sanskrit grammar.

A.R.Rajaraja Varma (1836-1918 AD) is well known as

Keralapanini who has written two grammatical works

Laghupaniniya and Manidipika. He wrote the second one when

he was the principal of the Sanskrit college, Thiruvananthapuram.

Kaikulaiinara Ramavariyar (1832-1896 AD), one of the most

outstanding scholars of Kerala has written Padasamskaracandrikd.

It is a Malayalam commentary on Siddhantakaumudi that was only

for Purvabhaga in which sutras are discussed elaborately.

' Descriptive catalogue of the Sanskrit Manuscript, in the palace Library,

Thiruvananthapuram, vol.111, p.998.
^Op.Cit.,K.S.S.C, vol. p.564
 34

The Paniniyapradyota of I.C. Chakko is also a valuable and

simple work on Panini's grammar on the model of

Padasamskaracandrikd of Ramavaryar of Kaikutatihara.

Mahamahopadhyaya Narayanan Namputiri of Killimahgalam

(1855-1934 AD) has written an original grammatical work called

Satokti based on the Arthavatsutra on the model of

Krodapatras.

Vararucasangraha of Vararuci (2"^ century AD) is the earliest

grammatical work in metrical form that is also a good composition on

Sanskrit grammar produced from Kerala. Paryayapaddvali or

Vydkaranapaddvali of Vasudeva and the Sarvapratyayamdld of

Saiikaracarya are the two other metrical works illustrating various

rules of Paniniyan grammar.

Pravesaka of Acyutapisaradati (1550-1621 AD) the preceptor

Narayana Bhatta of Melputtur is a good work of grammar. The work is

indented for the use of beginners of Sanskrit grammar. The

Dhdturatridvali by a desciple of Narayana Bhatta, the

Yanlunsangraha of Akkittam Narayanan Namputiri and the

Dhdtupdthakdrikd by Vatakketatt Koccusankaran Muttat (1775-

1832 AD) are grammatical works on the line of the Pravesaka of

Acyutapisaroti. Pravesaka of Acyutapisaroti has many commentaries

by Govindapisaroti of TrkkantiyOr, Vasunnimussat of Vejiannasseri

(1885-1914 AD) and Ananta Narayana Sastri\

' Op.Cit, ^article), Sanskrit in Kerala commentary Litareture.

 35

Vaiyakaranasiddhantasahgraha^ of Rajarajavarma

Tampuran (1853-1917 AD) of Ennakkatt, is a summury of

Bhattojadiksita's Siddhantakaumudi written in anustup metre.

Godavarma Bhattan Tampuran (1859-1934 AD) of Kodungallur

palace, the profound scholar of his time has written a work called

Siddhdntamata or Vyutpattivadakarika. This is a work on the

semantic aspect of Sanskrit language like the Vyutpattivada of

Gadadhara. The Sugaldrthamdla by Panditaraja P. Narayanan

Namputiri, retired professor of vyakarana in the Sanskrit college;

Thrippunithura Is a grammatical treatise in metrical form.

y

Sastra kavyas

Sricihnakdvya^ or Govinddbhiseka in prakrt language by

Krsnalilasuka (14*^ century AD) is one of the earliest sastrakavya of

Kerala. In eighth sargas Lilasuka narrates the story of Krsna and

Illustrates the rules of Vararuci's prakrt grammar. Bhdmativildsa of

Durgaprasadayati, desciple of Krsnalilasuka (14*^ century AD) is a

commentary on Sricihnakdvya of Krsnalilasuka. The

Subhadrdharana of Narayana (15*^ century AD) is the most

important sastrakavya in Sanskrit produced in Kerala. It is written, as

a model of bhakti kavya and illustrating grammatical rules of Panini.

The author was a member of Kutallur Namputiri family. The author

wrote a commentary on the work called Vivarana.

' Ullur.S. Paramesvara iyer, K.S.C, vol.lV, Kerala University, Thiruvananthapuram, 1990,p.636
^ Being published in the Sanskrit journal ofTrivantrum,\o\.xn\.no.'\
 36

Vasudevavijaya of Vasudeva (16* century AD) is attributed by

some scholars to Vasudevabhattatiri, the author of the
Yudhisthiravjaya. But K.Kunjunni Raja has rejected this view and
established the identity of the author of the Vasudevavijaya to an
elder contemporary of Melputtur Narayana Bhatta^.

Commentaries
Sabdabhusana is a commentary on Panini's Asthadhyayi.
Narayanasudhi Is the author of this commentary, who lived at Ponnani
in Malappuram district in Kerala.^ On Gaurikalyana of
Govindanatha, a commentary namely Padarthavadini is available
by unknown authorship.^
On the grammatical work Daiva, Krsnalilasuka composed a
commentary called Purusakara. Purnasarasvati (15* century AD)
has written a vrtti on the nipatas of Sanskrit grammar'*. Paramesvara-
II of Payyur Bhatta family wrote a commentary called Gopalika on
the Spotasiddhi of Mandanamisra. The Vararucasangraha of
Vararuci has a commentary called Dipaprabha written by Akkittam
Narayanan Namputiri. There is another famous commentary called
Vivarana^.

' Op.Cit, C.KS.L, p.124.

^ Op.Cit., K.S.S.C, vol. I, p.477
' Ibid., p. 502
" Op.Cit., G.S.R, (article) Study of Sanskrit grammar in Kerala, 1995, p. 94
^Descriptive Catalogue ofThiruvananthapuram Palace Library, vol.111, M.S No.806
and 807B.
 37

Rupavatdra of Dharmakirti has got three commentaries,

which is used as a textbook on vyakarana of Kerala, they are

Tatvdrthadipikd by a disciple of Narayanabhatta,

Tatvdrthadipikd (Incomplete of unknown authorship and date) and

Nivi by Sahkaravariyar (16*^ century AD).

N.V.P.Unithiri states that the famous vyakarana work,

Prakriydsarvasva of Melputtur Narayana Bhatta, has seven

commentaries. Nilakantha Diksita (18*^ century AD) has written a

commentary^ who lived under the Patronage of Puratam Tirunal

Devanarayana king of Alappuzha. There is also an incomplete

commentary on the Prakriydsarvasva entitled the Prakdsikd

published from the Thrivanandapuram Sanskrit series.

Ullur also stated that one Prakdsikd commentary on

Prakriydsarvasva was written by Rudravariyar of Desamatigalam,

(teacher of the famous Manorama Tampuratti). Rajaraja Varma of

Vatakumkur observes it as an anonymous one. Ullur quotes

benedictory stanzas from that commentary to substantiate his view.

Keralavarma Valiyakoil Tampuran has commented upon the

Prakriydsarvasva with his own tippani and he has given footnotes

to it. K. Subrahmanya Sastri, the former curator of the manuscript

Library Thiruvananthapuram has written a commentary called

Sahcikd on the uttarabhaga of the Prakriydsarvasva and it has

been published in the Trivandrum Sanskrit Siries.No.139.

' See. 'Manuscript notes, S.V. Iyer, Sanskrit Journal of Thiruvananthapuram, vol.11, 1947
p.2-3
 38

Killimangalam Narayanan Nannputiri has studied vyakaranasastra from

Kutallur Mana and has commented upon certain portions of

Prakriydsarvasva.

The Prakrtaprakasavrtti of Ramapanivada (18^^ century AD)

Arthaprakasika or Vimarsini a commentary on the
Siddhantakaumudi by Koccusaiikaran MOttatu of Vatakkedatt
(1775-1832 AD) and the Prasdda commentary on Nagesabhatta's
Laghusabdenduiekhara by Subrahmanyan Namputiri of Patutol
(1823-1861 AD) are also remarkable. Pravesaka of Acyutapisaroti
has been commented by Laghuvivrti written by P.S. Ananta
narayana Sastri, by Trkkantiyur Govindapisaroti and by Attupurattu
Impiccan Gurukkal.
Siddhantakaumudi was commented upon by
Koccusaiikaran Mussat (1775-1833 AD) for the first part only.
Arthaprakasikdvimarsini of unknown authorship on
Yanlunsangraha of Narayanan Namputiri of Akklttam is also worth
mention for its simplicity.
Vivarana is a popular commentary of Brahmadatta Narayanan
(15 century AD) on Subhadrdharana. The commentary on
Vdsudevavijaya of Vasudeva (8**^ century AD) Krsnaprajnd and
Vivarana on Dhdtukavya of Melputtur Narayana Bhattatiri by a
disciple of Ramapanivada (1700-1760 AD) are also noteworthy.
Rdghaviya of Ramapanivada is also a kavya^ dealing with

' Op.Cit., K.S.S.C, vol.111, p.23.

 39

vyakarana written after the Prakriyasarvasva of Narayana Bhatta of

Melputtur.

Amarakosa of AmarasirDha is an essential text in basic

Sanskrit studies. Many connmentaries were produced on it in India.

Keralaites also contributed many commentaries on it. Balapriya of

Kaikkujaiiiiara Ramavariyar, Paramesvari of T.C Paramesvaran

Mussatu are popular and valuable commentaries from Kerala;

Jatavedadhvari has written a commentary called SubodhinV on

Amarakosa in Malayalam.

f^rarf^ ^ ^^TMf% ];ftx2r^ %?cft^mNTf^ 11

Sandesakavyas

Apart from literary merits, the Sanskrit sandesakavyas are one

of the primary source of geography and history of our country. Among

the Sanskrit works, the sandesakavya branch stands in a notable

position. The Meghasandesa of Kajidasa has inspired for the origin

of several sandesakavyas in Kerala with commentaries.

The eariiest and the most important sandesakavya of Kerala is

the Sukasandesa of Laksmidasa (14*^ century AD). Many

sandesakavyas were produced from Kerala. Some of them are

notable from the historical standpoint. They are Hamsasandesa of

Purnasarasvati (14^^ centuryAD), Kokilasandesa of Uddanda Sastri

(15**^ century AD) the Mayurasandesa of Udayaraja (16'*^ century

AD), Kamasandesa of Matrdatta, (16th century AD) the

' Ibid., p.588

 40

Bhrngasandesa also called Bhramarasandesa by one Vasudeva

(17*^ century AD), Subhagasandesa of Narayana (17th centuryAD),

Catakasandesa of an unknown Brahmin (18*^ century AD) from

Tirumandhamkunnu near Perintalmanna in Malapuram district and the

Nilakanthasandesa by'§rldharan Nambi of Punnasseri (1774-1030

AD).

Sukasandesa of Laksmidasa has many commentaries. There

are many commentaries on it, known to us so far. They are

Cintatilaka by Gauridasa, Varavarnini by Dharmagupta, Vildsini

by Manaveda, Vyakhya by Ramapisaroti, two Tippanis called

Vyakrti and Padarthadipika by Anantanarayana Sastri and Kerala

Varma Valiyakoil Tampuran respectively. In the Vilasini commentary

of Manaveda it has been documented as; ' ^ ^j^v?T^^?Toirrsj[FJt

cflcijijIvjjH ^^TTfT f | ? f t o r a R ^ r \ Reference about Padarthadipika on

Sukasandesa is from the Vilasini commentary as "the anonymous

author of the Padarthadipika commentary on Sukasandesa

compares the poem to a deep ocean abounding in incomprehensible

expression and the commentary to a stick enable one to cross it^."

Disciple of Sankara one Payyur Paramesvara Bhatta has

composed a commentary namely Sumanoramani on

Meghasandesa. Vidyullata^ on Meghasandesa with the

' Ibid., vol.1, p.316.( Fi/asi/ii commentary of Manaveda, ed N.P.Unni, Nag Publishers New
Delhi,1985.)
^ Ed. N.P.Unni, Vilasini commentary of Manaveda. Nag Publishers, New Delhi, 1985, p.61
' Vidyullata, Vanivilasam press, Sreerangam, 1989
 41

commentaries Pradipa and Vidyullata^ by Purnasarasvati are

popular among them. Commentary on Mayurasandesa of Udayaraja
by C. Kunjan Raja (1895-1964 AD) is also remarkable.
Commentaries on creative writings
There are a number of commentaries from Kerala on famous

Sanskrit creative works. Various commentators are interpreted such

works on different standpoints. Such commentaries are very useful

and they keep novelty. The famous commentator Arunagirinatha

observes that every commentator desires to add something of their

own contributions to what has already been explained by their

predecessors:

f%f^rf%r'M # 1 # « m t ^ ^Tf^sifcr 11

The great epic Mahahharata was commented on by two

kerala scholars, namely Kfsna and Mahanandapurna. Many scholars

of Kerala have commented Mahakavyas. The famous commentator

Arunagirinatha (14*" to 16^^ century AD) is also called *Annamala' who

wrote commentaries on Raghuvamsa and Kumarasambhava of

Kalidasa, each commentary is known as Prakasika^. It is known

' Ed. Dr. HP. Unni, Meghasandesa with the commentaries Pradipa, Vidyullata,
Sumanoramani, Bharatiyavidhya prakasan, New Delhi 1987
^ Op.Cit., Indian Theories of Hermeneutics, (article) The art of commentary: precepts
and practices by N.P. Unni, p.95
^ Raghuvarnsa with Prakasika, Ravivarma Sansikrit Series.No.3, Thrippunithura. Kochi,
1964
 42

as ^Annamalavydkhydna' -^ wj^rTf^^ ^^»\9\R^\'^ R-^RiciMJ

Narayanapandita (17* century AD), Kaikularihara Ramavariyar

(19*^ century AD) and Sarvajriavanamuni ( ) have comnnented upon
Kumarasambhava by name Vivarana, Preyasi and
Sisubodhini respectively. Paddrthadipikd by Narayanapandita
and Salaksana by Sarvajnavanannuni (only for five sargas) on
Raghuvamsa are famous commentaries from Kerala.
Jayasirnhacaryasisya of Desamahgalam, Ramavariyar (1832-1896 AD)
of Kalkujahnara and Ramapisaroti of Kitaniiur are the other
commentators on Kumarasambhava.
Bdlabharata of Agastyabhatta (13"^ century AD) a valuable
kavya which contains twenty sargas. It follows q<«jH^|chioi| laksanas. It
was commented on by unknown authorship. Vatakkumkur
documented that it is available in two fomns. One is in the form of
translation of original work and second one is vyakhyana named
Manohara^.
Bdlabodhini or Bdlabodhikd is the commentary on
Sisupdlavadha of Magha by Srikanthavariyar of Desamahgalam
(15*^ century AD) and Sandehavisausadhi of Kfsnabhatta are
famous. On Kirdtdrjuniya of Bharavi there are several
commentaries from Kerala. One of them is by Vidyamadhava by

' Op.Cit., K..S.S.C, vol.1, p.195

^/6id., vol.11, p.16
 43

name Kiratarjuniyavyakhya Tol^Hi'Mci-Hl^ld: +I^<^ ^Rst ^^mK<^: '.

Sabdarthadipika of unknown authorship, Trisargi of Citrabhanu
(16^^ century AD), Sukhahodhini by Devaraja and Vydkhya by
Srikantha are noteworthy.
Raghaviya and Visnuvildsa kdvyas of Rannapanivada were
commented on as Bdlapdthya and Visnupriyd respectively.
Vitdsini is the famous commentary of Ramapanivada on
Slrikrsnavildsakdvya of Sukumarakavi. Mahjubhdsini is also a
commentary on Srikrsnavildsa by Ramasvami Sastri.
Ramavarma Kuiijunni Raja of Chiralaya has written a
commentary on Angalasdmrdjya of A.R.Rajaraja Varma. Vivarana
of Krsnapandita is a famous commentary on Pravarasena's
Setubandha is noteworthy.
Commentaries on yamakakavya
Yamakakavya is a very old form of kavya style of Kerala.
Keratites have contributed numerous original works and commentaries
on yamaka poems. Yudhisthiravijaya of Vasudeva Bhattatiri has at
least four commentaries. They are Paddrthacintana by
Raghavavariyar alias Srikanthadasa (15 century AD),
Ratnapradipikd by ^ivadasa, Vijayadarsikd by Acyuta and
Kavikanthdbharana by Srikantha. Vatakumkur has quoted a
verse from Ratnapradipikd ^ as:

' Op.Cit.. KS.S.C vol.1, p.399

^ Ibid., p A 66
 44

Tripuradahana is another popular yamakakavya of Vasudeva

which was commented upon by Nilakantha called Arthaprakasika.

Saurikathodaya of Vasudeva was also commented by Nilakantha;

it is called Tatvaprakdsikd\ Anvayabodhikd is a commentary of

Nityamrtayati on Saurikatha. Kavihrdayadarpana by

^rlkanthavariyar of De^amahgalam (18*^ century AD) Vivarana by

VIsnu and Vydkhyd by Nilakantha are commentaries on Nalodaya,

yet another yamakakavya of Vasudeva. Paddrthavedini by a

disciple of Narayana on Gaurikalydna of Govindanatha and

Rudrdrthadipikd by Rudramisra (10*^ century AD) on Raghudaya

of Srikanthavariyar are also included in this group.

Commentaries on campokavyas

Campukavyas or prabanthas are notable in Keraiite's literature

on Sanskrit. A number of works and commentaries are available on

campukavyas. Karunakara and Manaveda (1765-1840 AD) have

written commentaries on Ramayanacampu of Bhoja. Kfsnapisaroti

of Anayatt (17*^ century AD) commented the Purvabhdratacampu

of Manaveda. Arthavimarsini of Paccu Muttat of Vaikkam {1815-

1883 AD) is a famous commentary on Rdjasuya. Tarananallur

Govindan Namputiripad has written a commentary on

Santdnagopdla.

'Ibid., p. 167
 45

Commentaries on stotrakavyas
Kerala's contribution to the stotra and commentaries on stotra

literature is substantial. Yaska defines stotra as 'JRRTRJR^ ^ 'MldiH \'

and Amarasimha defines '^fcTcj ^ ^ ^k^fci^Jfri ^c^w^l^'. A number of

stotrakavyas are famous and many of them commented by prominent

scholars especially in Kerala. Visnusahasranama is a stotra work

which is commented by two Keralite' scholars. One of them is

Laghuvivarana by Nilakanthan Namputiri (17*^ century AD) of

Kutallur he was born at Melattur Agnihotri family^ and another one is

Haribhaktikamadhenu by Anantanarayana (18*^ century AD) of

Coravana.

Bhagavata is a stotrakavya on it have many commentaries

from Kerala. Melputtur Narayana Bhatta has commented the

Bhagavata verse beginning: 'AI^>HV3M1-H...'. The Budharahjini by

one Vasudeva are noteworthy in this regard:

Vatakumkur documents as ' ^

*^Hc^><*^^>HMR5^Ncw•c||4^^^u|H^u^^^vJ^^l<^f^lb^^,^q s^^ >iiyciH^*jPi^d1

f^ ^ c;5?HW>'tl ^^T^fcRfRTCJlRn' It can be assumed

' Amarakosa, Parmesvari commentary, chapt. I, p.158

2 Op.Cit, K.S.S.C, vol.1, p.525
^76id., vol.1, p.338
* Ibid., vol.1, Pp.334-335
 46

that there is an anonymous connmentary on Bhdgavata of

considerable merit.
Raghavananda (1250 - 1325 AD) was well known as a

philosopher as well as a commentator. Krsnapadi on the

Bhagavata is a good commentary written by him. Other stotra
commentaries of Raghavananda are Vrtti on Laghustuti of
Laghubhattaraka, Vivarana on Paramdrthasara of Sesa,
Tatparyatikd on Mukundamdla of Kulasakhara, Vydkhyd on
Visnubhujangapraydta of Sahkara. Laghuhrrrihni by
Paramesvaracarya^ on Laghustuti are also popular.
On Gitagovinda of Jayadeva, Bdlahodhini by Kfsnavariyar
of Konath (1884-1943 AD), BhaktapHyd by Rudravariyar of
Desamaiigalam, Rasikapriyd by Ramapisaroti, are outstanding
commentaries. Both on Ndrdyaniya and Sripadasaptati of
Melputtur Narayana two commentaries are available.
Anvayabodhini by Vidvan Kunjan Tampuran of Kodungallur and
Vydkhyd by Narayana Nambisan of Muriyil (20^ century AD) are
popular. Bhdvaprakdsikd is a commentary on Srutigitd of
unknown authorship^.
Bhaktirasdyana by Ramacandra is a valuable commentary on
Krsnakarndmrta of Vilvamangala. Kodungallur Kunjikuttan
Tampuran has commented on it^. Hlddini by Anantanarayana

' Op.Cit.,K.S.S.C. vol.1, p.339

2 Ibid., vol.1, p.525
' Op.Cit., (article), Sanskrit in Kerala commentary Litareture, p.232
 47

Sastri: '?RT 3<HnWKW»H^ilfe<<f>dHi WlR-^lteMWl -idiH^']: W(M:\ T^^ HiTTl'

and Vipancika is also an exhaustive popular comnnentary on

KrsTWLgitioi Manaveda\
Commentaries on poetics
In the field of poetics many works and comrnentaries have
came down to us. Some of such works and commentaries are noted
here. Ttie famous and popular work Kavyaprakasa of
Mamatabhatta (11^ century AD) has two commentaries of Keratites
namely Kavyaprakasottejini by Vedantacarya^ and Kavyollasa by
Nllakantha of Tirumahgala (16*^ century AD). Niiakantha is the author
of Manusyalayacandrika and Matangalila. The commentary is
only on the tenth chapter of Kavyaprakasa dealing with alarikaras
and it is called Ravirdjayasobhusana since it eulogizes king
Ravivarma of Kochi.
Samudrabandha (14*^ century AD) has written a commentary
on Alafikdrasarvasva of Ruyyaka. To the great and popular poetic
work Dhvanydloka of Anandavardhana there is a comprehensive
gloss by Prof. S. Nilakanthasastri. One notable point Is that Kerala can
be proud of half a dozen commentaries on Dhvanyalokalocana of
Abhinavagupta. Kaumudi by Udaya (14**^ century AD) and Ahjana
by Dasarathi (17**^ century AD) are available only up to the end of the
first udyota of Dhvanyalokalocana.

' /6id.,vol.lil, p.224

^Op.Cit., C.K..S.L, p. 163
 48

There are at least two commentaries on Locana, which are

also incomplete. But only the single complete commentary on
Locana available to us is Balapriya by K.Ramapisaroti who has
contributed other prominent commentaries on poetics and
dramaturgy, such as Appayyadiksita's Kuvalayananda, and
Citramimamsa and Dhananjaya's Dasarupaka. Damodaran
Namputiri of Polpukara (1882-1964 AD) has written a commentary on
Madhusudanasarasvati's B^a^i^rasoya/Mi.
Kerala Sanskrit drama literature

Drama is an important part of Indian culture. A number of

dramas and commentaries are available from Kerala. Among thirteen
plays of Bhasa Abhisekanataka and Pratimanataka are
commented on from Kerala.
Ullur opines that Purnasarasvati has written a commentary on
Ahhijndnasakuntala of Kalidasa\ Anvayahodhini by a member
of Kutallur family, Tippana by unknown authorship,
Sdrdrthadipika, by Ramavarma and Ramapisaroti are another
commentaries on Ahhijhanasakuntala.
Mahaviracarita of Bhavabhuti has a Tippana. It might have
been written by Abhirama^. Rasamanjari by Purnasarasvati is a
valuable commentary on Mdlatimddhava of Bhavabhuti. Kunjunni
Raja notes that a commentary on Uttarardmacarita of Bhavabhuti

' Op.Cit., K.S.C, vol.11, p.287.

- Gavesanaprabandhanal, N.V.P.Un'rthiri, National Bookstall, Kottayam,1979, p.68
is available and only the author's name as Bharadvajagrama who was
a follower of Bhatta school of mimarnsa^ is seen referred.

An anonymous commentary is available on Ascaryaciidamani

of Saktibhadra. Vatakkumkur refers to it as Vivrtf. There are three
other commentaries on Karpuramahjari of Rajasekhara. They are
Vyakhya by Sirnharaja (14**^ century AD) Prakasa by Vasudevan
Namputiri of Mukkola and Padarthadipikd by Anantadasa (17*
century AD).
Vimarsini on Nagananda of Harsa, and Vicaratilaka and
Vivarana commentaries on Suhhadradhanahjaya and
Tapatisamvarana of Kulasekhara respectively. Govindamrtayatin's
Natakdbharana on Krsnamisra's allegorical dranna
Prahodhacandrodaya is one of the important commentaries.
Srividyakaumudi on Purnaaurusarthacandrodaya another
allegorical drama, was written by Keralite named Jataveda of unknown
authorship^.
Conclusion

Contribution of Keralites to various fields of literature of Sanskrit

is considerable and valuable by all means. The writers from Kerala had
written excellent commentaries on all standard original works. Among
the commentaries of Kerala that of Sankaracarya is the turning point.
Among other writers mention may be made of Govindabhattatiri also

' Op.Cit., C.K..S.L, p.211

' Op.Cit., KS.S.C, vol.1, p.301
' Op.Cit., (article) Sanskrit in Kerala Commentarial Litareture, p.231
 50

known as Talakulattur Bhattatiri who wrote Dasadhydyi commentary

on the Brhajjataka of Varahamihira.
Particular mention may be n ^ e of the 14**^ century poet
commentator Purnasarasvati's Vidyullatd on Meghasandesa and
Rasamahjari on Mdlatimddhava, Arunagirinatha's (15*^ century
AD) Prakdsika commentary on Kumdrasambhava^ and
Raghuvamsa, Abhirama's Dinmdtradarsana^ and
Abhijfmnasdkuntalacarcca of unknown authorship are also
deserve special mention.
Dr. T.G. Mainkar rightly says "It is an unfortunate trend to

neglect these commentaries. Often very sweeping generalizations,

based primarily on ignorance and perhaps through prejudice towards

Sanskrit and handwork are made condemning these commentaries as

'useless literature' a serious student of Sanskrit however, cannot

afford to neglect this precious treasure ".

' Kumarasambhava, TSS. Raghuvamsa, Sanskrit college Publication, Thrippunithura

^ Ed. A.R. Rajaraja Varma, Thiruvananthapuram.
' T.G. Mainkar, Studies in Sanskrit dramatic criticism, Motilal Benarsi dass. New Delhi,
in preface.
 51

CHAPTER TWO
ASTROLOGICAL WORKS IN SANSKRIT
Astrology can be defined as the 'philosophy of discovery' which

analyzing past impulses and future actions of both individuals and

communities in the light of planetary configurations. Astrology explains

life's reaction to planetary movements. In Sanskrit it is called hora

sastra the science of time-'^rwRH ^5R5fai«fH5iref ^ ^Tm ^ ^ % ^ i ^ J ' 11

L.R. Chawdhary documented the use of astrology as "astrology

is important to male or female as is the case of psychology, this

branch of knowledge deals with the human soul deriving awareness of

the mind from the careful examination of the facts of consciousness.

Astrology complements everything in psychology because it explains

the facts of planetary influences on the conscious and subconscious

providing a guideline towards all aspects of life, harmony of mind,

body and spirit. This is the real use of astrology^.

Dr. ^.V.Raman implies that "astrology in India is a part of the

whole of Indian culture and plays an integral part in guiding life for all

at all stages of life" ^. Predictive astrology is a part of astronomy that

exists by the influence of ganita and astronomical doctrines. Winternitz

observes that an astrologer is required to possess all possible noble

quantities and a comprehensive knowledge of astronomy,

' Quoted from Sabdakalpadruma, kanta-ll, p.550

^ L.R.Chawdhari, Secrets of astrology. Sterling Paper backs, New Delhi,1998, p.3
^Raman.B.V, Planetary influence of Human affairs, U.B.S. Publishers, New Delhi,
1996,p.147
 52

mathematics and astrology^ Astrology or predictive astrology is said

to be coconnected with 'astronomy'. A number of works in Sanskrit is

available on astrology. It may be defined as "The philosophy of

discovering and analysing past impulses and future actions of both

individuals and classes in the light of planetary configurations".

Astrology explains life's reactions to vibrations on the basis of rebirth:

It is standing out as a distinct science and is based on astronomical

facts *^Tm i^]kmm\ %^ ?in^'^.

The antiquity of Indian astrology

The antiquity of Indian astrology is remote. Premkumar Sarnna

has documented many astronomical references from the Vedic

Samhitas and Brahmanas in his work entitled

Siddhdntasiromanergoladhyayasyopapatti as follows: '"^^ fspgi

M$iwfe<k||c|^§' ^ JT%r ¥ ^ ^ ^ = ^ g ^ =KKU|r^H TrfrFnf^: I... '3TRt ^ ^Sm^

T^..! W^ « f t i # ^ 3 a ? F l t ^ ^ S f q ^ : I ' % T^ ^l^f^ SIS;?! H^TTSRT: I %R

' Winternitz, History of Indian Literature, vol.111, Motilal Benarsi dass, New Delhi, 1996
p.693
^ Laghujdtaka, 1-3
^ Bharatiyajyotisa, Nemichandra Sastri, Bharatiyajnanaplthaprakasam, New Delhi, 1995,p.1
 53

Deviprasad Chatopadhyaya establishes that the science of

mathematics was prevalent especially based on the calculation of the

bricks sun/ived in the age of Indus valley civilization^.

N.V.P.Unithiri also observed that 'astrology and mathematics

were lightly propagated in the age of Indus valley civilization^'. So

astronomy, as a part of mathematics was applied in ancient society,

which may be practical at the time of Indus valley civilization. However

astrology or predictive science was originated only after the age of

Veddngajyotisa of Lagadha (1200 BC)

In India, astrology and astronomy were considered with equal

status in application. Winternitz denotes "In India, astronomy is closely

related with astrology. Astronomy is some times taken for astrology,

but the two are different, former is visible while the latter is Invisible. To

an extent however, both are complimentary to each other"*. Astrology

was developed with the influence of astronomy and mathematics and

it has been divided later as siddhanta, hora and samhita.

^Siddhantasiromanergoladhyayasyopapatti, Premkumar Sarma, Nag Publishers, New

Delhi, 2005, p.iv, in preface.
^History of Science and Technology in ancient Indiathe Beginning, 1986
^Samskritattinte Nizhalum veliccavum, N.V.P.Unithiri, D.C. Books, Kottayam, 1998,
p.43.
" Op.Cit, History of Indian Literature, p.691
 54

Major works on astronomy

During the last forty to fifty years especially after the worid war

2^, several new astronomical manuscripts both original works and

commentaries have been critically edited, translated, and commented

upon by a number of scholars in India and abroad throwing new light

on the subject. It now appears that the originality of Indian astrononny

did not cease with the astronomical and mathematical productions of

Bhaskara II in the beginning of the twelfth century that both before

and after him important works and commentaries were produced, and

further that the medieval period from the twelfth to the eighteenth

century, through largely marked by the secondary activities of the

commentators, did occasionally produce brilliant minds with significant

contributions to their credit. There are commentaries for famous

astronomical works in India and especially of Keralite original works

and commentaries on astronomy and astrology. Lagadha, Aryabhata I,

Varahamihira, Brahmagupta, Bhaskaracarya I and Bhaskaracarya II

are the renowned scholars on astronomy in India.

Vedangajyotisa of Lagadha
Though there are no astronomical references found in the Vedic

literature, knowledge about the seasons, rains, cold, and so forth for

guidance in the agricultural purpose was contributed to the origin of

astronomy. A single remnant of a certainly not inconsiderable

astronomical literature has come down to us in a small work bearing

 55

the title Jyotisavedanga (1200 BC)\ It is a small treatise composed

in verses and has forty-three^ stanzas in the Yajurveda and thirty-six

stanzas in the Rgveda recession, that are exclusively devoted to

calculation of time.

The Jyotisavedanga stands on the boundary line in between

the Vedic and the 'middle period'; so called by Tibuat on Indian

astronomy. Gargasamhita of Garga is known to us only from

quotations and has always been considered as enjoying high authority

in astronomy^. The Yrddhagargasamhita that has come down to

us, deals with astrology mainly and contains also astronomical topics;

a fragment of 'Puskarasadin' the Naksatrakalpa and others are

older ones.

The Pahcamahasiddhanta that is known to us only through

the presentation of its contents in the Pahcasiddhantika of

Varahamihira (6**^ century AD) and in particular, in voluminous

astronomical upanga of Jains, the Suryapaddhati

[Suryapannatti). The astronomic cosmological selections of the

Mahabharata, of the Puranas and of the Manavadharmasastra too

belong to this category.

' About the time calculation in the Veddngajyotisa, R.Shamasastri is of the opinion that they
refer to the period from 1400 BC to 850 BC.
^ Op.CiL, History of Indian Literature, vol. Ill, p.681 (according to Shamasastri there are
fourty four slokas)
' Mahabharata, lX-37-14.
 56

Aryabhata
Aryabhata was a famous astronomer born at Kusumapura

(Patna) in 476 AD. Varahamihira has mentioned in his

Pahcasiddhdntika the names of ancient astronomers like Lata,

Sirnha, Pradyumna, Vijayanandin, and Aryabhata. It is only of the last

one that is posses a work that is equally important for a history of

mathematics and astronomy\ The credit of introducing the new

ideas into Indian astronomy was usually given to Aryabhata. Winternitz

has indicated that the age of Aryabhata, according to his own

statement, "Aryabhata wrote his work in Kusumapura (Pataliputra)

and in fact in the three thousand six hundred the years of kaliyuga

when he was at the age of twenty three .

There is controversy about his native place. Prof. Ramachandra

Menon opines that Aryabhata must have been a Keralite^. Aryabhata

had applied the Brahmasiddhanta to interpret his astronomical

theories and the non-Keralite scholars had been followers of

Suryasiddhdnta of Latadeva (4*^ century AD). Further it can be seen

that nnost of commentaries on Aryabhatiya are also produced only

from Kerala. Vatakumkur however observes that Aryabhata is non-

Kearlite astronomer'*.

Aryabhatiya or the Laghuaryabhatiya also called the

Aryasiddhdnta consists of four parts of which the last three are

' Op.Cit., History of Indian Literature, p.686.

^ Ibid., pmi.
^ Bharatiyaganitam, Ramacandra Menon, Keralabhasa institute, Tfiiruvananthapuram,
1984, p.55
•* Op.Cit., K.S.S.C, vo>.», in^retace.
 57

considered to form independent work under the title

Aryabhatasataka.

Aryabhatiya is divided into four parts. The first part, the

Dasagitikasutra explains the special system of writing the numerals

that was introduced by Aryabhata alone and gives the basic technical

elements of the system. The second part ganitapatha consists of

thirty-three arya stanzas. It is in this metre that the entire work is

written giving a small anthology of mathematical teachings of

Aryabhata.

The third part, Kalakriyapada in twenty-five verses deals with

the basic principles of astronomical time calculation while the fourth

part the Golapada, in fifty stanzas, the celestial sphere. Aryabhata

denied all Siddhantas upto that age. One of them was 'the earth is

rotating itself and all planets are revolving to the earth continuously.

But Aryabhata established his theory that 'the earth is rotating itself

and all planets are revolving to the Sun, means Sun is concreted as

pivot point of astronomy. But sorrov\rful truth is that, then and after, all

famous astronomers namely Brahmagupta and others neglected his

valuable observations\ Aryabhata had written other works also that

have not come down to us.

Varahamihira

Varahamihira who flourished in the sixth century AD, has

preserved and upto dated all norms of astronomy in his

Op.Cit., Samskrittinte Nizhalum Velichavum, p.46.

 58

Pancasiddhantika. Some accounts of five works or siddhantas are

referred to as Paitamaha, Romaka, Paulisa, Vdsistha and
Saura.
The first one of these belonged to a very remote period, but the

other four show a more advanced stage of thought and spirit. It has

been urged by some scholars that all these four indicate knowledge of

astronomy, if not based upon Greek astronomy. Dr. Suvama

Nalapattu refers to the Pancasiddhantika of Varahamihira as there

are no mentions of Greek influence directly^. WinteTnitz opines that the

texts' namely Suryasiddhanta, Paulisa and Romaka had written

by him by the influence of Greek astronomy^. A.R.Rajaraja Varma also

agrees the Greek influence on Indian astronomy^.

Varahamihira has contributed six works on ail the three

branches into which he divided the jyotisastra viz. tantra, (astrology

and Mathematics) hora (horoscope) and sannhita (astrology).

Brhatsamhita is an encyclopedia of various branches of knowledge

such as movements of heavenly bodies and their effects upon man,

geography, architecture, construction of images, excavation of tax,

laying out of garden, special characteristics of the different classes of

women and animals, jewels, augury marriage and so on.

He also deals specifically with auspicious times for marriage in

two separate works, the Brhadvivahapatala and

' Suvarna Nalapattu, Indiayekandethalj National Bookstall, Kottayam, 20(X), p. 13

- Op.Cit, History of Indian Literature, Pp.683, 685
^ Prabanthasangraham, (article) Kalaganana, A.R.Rajarajavarma, Kerala Sahltya
Academy, Jhrissur, 1989, p.78
 59

Svalpavivahapatala and a third work Yogaydtra^ is devoted to

omens to clear out good success for kings in the war. The work is

written in a perfect kavya style in verse composed in omate metre

partly with a poetical swing.

Whilst the section of jyotisastra that is devoted to natural

astrology is in the greatest measure a genuine production of Indian

science, the branch of astrology that is devoted to casting of

horoscopes is called jataka i.e., nativity what is under the influence of

Greek astrology.

The subject matter of the treatise, that is full of Greek technical

terms, completely agrees with that of the Greek books on the subject.

On this branch of stellar science Vrahamihira has written a great work,

the Brhajjataka and a small one, the Laghujdtaka, of which the

first one is the most popular. These works are devoted to the method

of calculation regarding a man's destiny on the basis of the position of

the heavenly bodies at the time of his birth. Other works are,

Mahdydtrd, Brhadyogaydtra, Yaksesvamedhikdydtra,

Svalpaydtrd, Vivdhapatala and Svalpavivdhapatala. More

than thirty works are credited on astrology to him, but many of them

are not available.

Brahmagupta

Brahmagupta was a famous astronomer of India, whose birth

was at 'Bhilamala* in Gujarat in 598 AD^. He has written two works

' Published by Jagadeesh Lai Safari, Lahore, 1994, Available in Mysore University
^ Jyotisavum jyotisastravum, Paputy. K, Kerala Sasthra Sahitya Parishat, 2003, p.136
 60

namely Brahmasiddhanta and Khandakhddya. The second one

was, very probably, composed in saka year 587, which was taken as

the base for calculations. He also seems to have composed the

Dhyanagraha in seventytwo verses in the arya metre, which was

referred to in the text Vedic age^.

Bhaskaracarya I

The famous astronomer Bhaskaracarya I (6**^ century AD) has

credited with two famous works namely Mahabhdskariya and

Laghuhhaskariya. The first one is an exposition of the astronomical

part of the Aryabhatiya. Wintemitz commented that; 'the author as

stated above was Bhaskara who according to the editor of the work

flourished in 550 AD to 628 AD as particularly the calculations in this

work refer to the year 574 AD'. The author of the above mentioned

Laghuhhaskariya is said to have flourished in 522 AD.

Aryaryabhatiyabhasya is also written by him. He wrote only
commentary works.
Bhaskaracarya 11
The famous astronomer Bhaskaracarya II who enjoys high

reputation as a mathematician, lived at Vijjadavidda (Bijapur or Patna)

in sandilyagotra, son of Mahesvara during 1036-1114 AD.

Bhaskaracarya mentions himself his life and geneology in the

prasnavicaraprakarana of goladhyaya of Siddhantasiromani^

' The Classical age, Manjumdar.R.C, vcd.lil, Bharatiya Vidyabhavan, Mumbai, 1988, p.323
^ Siddhantasiromani, goladhyaya, prasnavicaraprakarana, 58,61, 62
 61

some epigraphs provide liis geneology as "Trivikrama, Bhaskara,

Govinda, Prabhakara, Manoratha, Mahesvara, Laksmidhara, and

Ganyadeva^". Two works are credited to Bhaskara of which

Siddhantasiromani is remaining the most esteemed work on

astronomy after the Suryasiddhanta. The fame of this work is due

to the circumstances that it presents the ancient system more

completely and clearly than did the earlier works and that Bhaskara

has himself provided in his work written in verse in the arya metre. A

commentary in which namely; Vasanabhdsya he has elucidated and

proved the rules that generally are written in briefly.

The work Siddhantasiromani is divided into four parts

namely lilavati, bijaganita, grahaganita, and goladhyaya. The

Lilavati is known as Patiganita. The former two are related to

ganita and latter two to astronomy.

The second work Karanakutuhala dealing with

paricahgaganita was written in 1178 AD. The theory of gravitation is

the valuable contribution of Bhaskaracarya^ who has documented it

years ago of modern views of scientist Isaac Newton. But one

sorrowful thing is that Bhaskaracarya had denied^ Aryabhata's

bhubhramanasiddhanta'*. Many ancient theories of famous scholars

Sridhara's (10*^ century AD) Patiganita, Brahmagupta's

' Epigraphica Indica, vol. I, p.340, from founders of sciences in Ancient India by
Satyaprakas, New Delhi, 1965,Pp.450-451
^ Op.Cit., Siddhantasiromanigolavyakhya, bhuvanakosa- 6
' Ibid., bhuvanakosa, 5
* Aryabhatiya, kalakriyapada- 5.
 62

(6*^ century AD) Brahmaguptasiddhanta, Aryabhata's (5* century

AD) Aryabhatiya, Lalla's (8*^ century AD) Sisyadhivrddhita and
Sripati's (1039 AD) Sripatipaddhati etc are referred in his
Siddhdntasiromani.
Astrology after of Bhaskara II
After the great Astronomer, Brahmagupta (628 AD) the

astrology soundly flourished with the help of astronomy in India. There

are a number of Keralite works produced on astronomy, mathematics

and astrology. Of them Vatesvarasiddhanta of Vatesvara (880 AD),

Laghumanasa of Manjulacarya (932 AD), Aryasiddhdnta of

Sadananda ( 1 1 * century AD) are valuable astronomical works. A

number of astronomical manuscripts of original works and

commentaries have been edited, translated by scholars of Kerala

throwing new light on the subject for public and scholars of interesting

in this field.

In Kerala, astrology flourished with astronomy based on

Varahamihira's Brhajjataka from the very beginning. Still a number

of astrologers are supporting the Aryabhata system. Numerous

astronomical and astrological commentaries are flourished from Kerala

since seventh century AD; which were based on Aryabhatiya,

Mahabhaskariya, Laghubhaskariya, Brhajjataka and the like.

Charles.M.Whish had published a paper 'On the Hindu

quadrates of the circle' and in this, infinite series of the preparation

of this circumference to the diameter are exhibited in the four sastras,

 63

the Tantrasangraha, Yuktibhasd, Karanapaddhati, and

Sadratnamald\ ''On the Hindu quadrature of the circle' points
out that this first significant investigation of 'ft (pi) (the ratio of the
circumference of a circle to its diameter) was made in Kerala .

Kunjunni Raja clearly states in his work that Charles M. Wish

expressed his views on the four texts namely the Tantrasangraha,

Yuktibhasd, Karanapaddhati, and Sadratnamdld. His studies

of Kerala mathematics could not proceed further because of his

premature death. As a result of these recent investigations it becomes

clear that there has been a long and continuous period of creative and

critical approach in the history of astronomy and mathematicians of

Kerala and that the achievements in the field are of great significance.

It was the first attempt to the progress of Kerala astronomy.

Predictive Astrology in Kerala

In Kerala also the predictive astrology was flourished with the

influence of mathematics and astronomy. Kerala scholars wrote a

number of mathematical, astronomical and astrological works and

commentaries. Of them, predictive astrology flourished in Kerala,

based on Varahamira's Brhajjdtaka is the famous work of predictive

science, explains the application aspects of the astral bodies on the

earthly life in detail.

' Transactions of the Royal Asiatic society, vol. B, 1835, Pp.509-523

^ OP.Cit, Astronomy and Mathematics in Kerala, Pp.1, 2
 64

The astrological works were written mainly on the basis of four

factors, jataka, nimitta, prasna and muhurtta. Many works and

commentaries have come down to us by Keralite scholars.

Katapayadi system of Kerala

There are different systems of numeral notion prevailed in

ancient India; of these the two popular are the 'Katapayadi' and

'Bhutasahkhya' both of which are used by the astronomers in Kerala.

Now the Keralite astrologers are using this system for the ganita of the

part of astrology. 'Katapayadi' system is mainly accepted in Kerala,

the system 'Aksarasaiikhya' which represents the numerals by the

words. It is generally believed as one of the major contributions of

Kerala to Indian mathematicsV The rules of 'Katapayadi' table are

given below.

1 2 3 4 5 6 7 8 9 0

w ^ ^ ^ ^ rf ^ v5r IT of

z 3 ^ « TJI Cl 8T ^ q ^

TT W ^ •^ ^

^ 1 ef w ?I ^ ^ ? eT —

The 'Katapayadi' system of expressing numbers is seen in the

Candravakyas of Vararuci. It is generally considered that Vararuci

himself was the proponent of this scheme. From circumstantial

Op.Cit, Astronomy and Mathematics in Kerala, p.5.

 65

evidence, we are led to surmise that Vararuci, the Keralite astronomer,

lived in the fourth century AD. The great astrologer Kanippayyur

Sankaran Namputiripad also agrees that the system 'Katapayadi* was

originated from Kerala\

A special advantage of this system is that even numbers running

to very many digits can be rendered into meaningful expressions or

verse- bits, which are easy to remember. The mnemonic of any

number is called its 'paralper'. Moreover the variety in the choice of

letters for each digit makes it possible to frame several different

expressions for the same number, ar^RRt -w^ ifrf: i (the numerals

proceed to the left) seems to be the rule very popular with Indian

mathematicians as can be seen in both 'Bhutasahkhya' system and

the *Katapayadi' system.

Grahanila or Planetary position

According to the Indian system there are nine planets i.e., the

seven planets whose names are attached to the weekdays and Rahu

and Ketu. Their English names are: Sun, Moon, Mars, Mercury,

Jupiter, Venus, Saturn, Dragon's head (ascending node). Dragon's tail

(descending node). The zodiac, which is a circle of 360 degrees, is

divided into twelve rasis in which the planets are supposed to be

traversing during their journey. These signs are called mesa, vrsabha,

mithuna, karkitaka, sirpha, kanya, tula, vfscika, dhanu, makara,

kumbha, and mina

' Ente smaranakal, Kanippayyur Sankaran Namputiripad, vol.1, Panchangam Bookstall,

Kunnamkulam, 1963, p.63.
 66

Each rasi is inclusive of two stars in full and a quarter or nine

quarters of stars in total. Thus 'mesa' has asvini, bharani and the first

pada of krttika; Vfsabha' the remaining 3 quarters of krttika, rohini

and the first two padas of mrgasirsa and so on. About the orgin of

rasicakra, A.R.Rajarajavarma opines that the concept of twelve rasis in

rasicakra is the contribution of Yavanas or Greek to India . He quoted

a reference from Bhaskarahhdsya that is given below:

^mrei c1c{'+lc^R*cMdl ^ ^ 11^

Prof. Vishnusarma explains that, the zodiacal forms are not the

same in North India and South India. In Indian system of astrology,

horoscope is drawn in a square or an oblong form, whereas in the

western system, they are drawn in the form of a circle.

'^:;;^f»itA KAAiyt^
'^*^«?;?^-^^
^.<^S^^

/ ^
s.^,/^
J
-^X

' Op. at., (article) Kalaganana, Pp. 78, 79.

2 Ibid.,
 67

The difference between North Indian and the South Indian

horoscopes is that in the former, the ascendant is always put at the

top in the center and the counting of the houses is done in the anti

clock-wise direction.
1^
i

A-
MfiS^ /f<^"***^
1%
KUMfclM

SM4HA
S»MH4j^C^
*1
PHAMV TUWA HAHYA /K^AiyU^ \.^/^f»C1KA \ ^
The horoscope as drawn in Northern India. In other parts of India

In the South Indian horoscopes, on the other hand, the position

of several signs is fixed, but the position of the ascendant is

changeable. The counting of houses is done in the clock-wise

direction, starting from the ascendant. In the South Indian charts the

numbers denoting the signs are not written, while in the North Indian

charts the- 'lagna' and other houses are indicated by putting the

numbers of respective signs in places. Anyhow zodiacal signs

represent the planets' position on the birth of an individual.

Nemichandra Sastri refers a verse of Gargasamhita as given below-

^sTftfcfuM ^ ^ ^ ^ ^Enfcf w ^ ^qfrTfT I f

Famous astrologers and astrological works of Kerala

Since the Vedangajyotisa of Lagadha, both astronomy and

astrology developed in India to a great extent. The first stage begins

Op.Cit, Bharatiyajyotisa, p.51

 68

from Aryabhata's age (449 AD to 1114 AD) it begins with siddhanta

period and the second stage begins from 1200 AD to 1800 AD.

During this period, a number of serious studies on the basic text in the

form of commentary works were seen done.

In the secondary period, the Kerala scholars had significant

contributions to their credit on mathematics, astronomy and predictive

astrology. The commentators were not only from the Brahmins but

also from the scholars of other castes. Gradually the astrology

became the science of society. In the field of astrology in Kerala, there

are many original works and commentary works on original works of

mathematics, astronomy and predictive astrology. Some of the

notable scholars are Vararuci, Haridatta, Govindasvamin,

Saiigamagrama Madhava, Paramesvara, Nilakantha Somayajin and

the like. Many great savants and preceptors flourished in Kerala at

different periods of time produced many authoritative treatises on

jyotissastra. Devakerala^ Sukrakerala^ Vararucakerala and

Keraliyasutra are a few among those works\ Sukrakerala is also

known as Bhrgukerala, Keralarahasya and Keralanirnaya.

These treatises mainly deal with horoscopy and astrology.

Keralite commentaries on Aryabhatiya

In Kerala a stream of astrological and astronomical tradition had

developed from fourth century AD to nineteenth century AD. Keralite

astronomical theories are keeping accuracy than others theories

' Op.Cit., KS.C, vol.1,1953, p.192

 69

because they were the followers of Aryabhata. A Number of

astrological and astronomical works are produced from Kerala by the

influence of Aryabhatiya. Varahamihira, Govindabhattatirl,

Paramesvara, Nilakantha Somayajin, Jyesthadeva and Sankaravarma

were the followers of Aryabhata. The Kerala astronomer, P.K. Koru

has written a commentary on Lilavati.

Batagutharthadipika by Kolathery Sahkaramenon only for

gitikapada, is the vyakhyana in Malayalam language.

•^illdTcbliJ^l^ilil •JT^iJ^TsHtf^ I

Ghatigopa has written a commentary on Aryabhatiya in Sanskrit

who is the disciple of one Paramesvara and a devotee of the god

Padmanabha. His date is unknown".

Devakerala of Acyuta
The astrological work Devakerala is published by Govt.

Oriental Series, Madras No.XCIII. Ullur S. Paramesvara Iyer quotes a

verse of this work as-

Rahganathajyotsyar explained it in the preface of the same work as

' Op.Cit., Bharatiyaganitam, p. 95

^ (Pub. in 1972, Srivanchi Setulaksmi Granthavali, Thiruvananthapuram)
' Op.Cit., KS.C, vol.1, p. 28
" Ibid., vol. Ill, p.249-50.
5
'/bid., vol.1. p.192
 70

PlP^dcjlPir'M'fHid ijHMi^ci ^TFT^I^'. This work is much useful to

lagnanimaya in astrology.

Sukrakerala
•

Sukrakerala, a work from Kerala consists of ten chapters.

Ullur S. Paramesvara Iyer says that it may be written by Vararuci, he is

generally known as Vyakhyakara (4^ century AD). This work is

prevalent in Karnataka and Tamilnadu^.

Vararuci
Vararuci may be the first astrologer of Kerala tradition, who is a

legendary figure about whose identity and date, nothing can be said

definitely. Kunjunni Raja gives only some indication as "Katyayana is

known as Vararuci. According to Ubhayabhisarika^ one of the nine

gems in Vikramaditya's court, was Vararuci. In Kerala he is considered

to be the author of the Vrarucasangraha a work on grammar and of

the Asaucastaka. Candravakyas is the valuable contribution of

Vararuci. The authorship of the following two texts are attributed to

him those are Sukrakerala and Vararucakerala. Hindu

Encyclopedia refers to a work namely Latakarahasya which is also

attributed to him"^.

' Devakeralam of Acyuta, ed. Ranganathasarma, Govt.Oriental Series, Madras, 1952,in

Preface.p.XII
^ Op.Cit., KS.CrVcHh p.l93
^ Op.Cit, Astronomy and Mathematics in Kerala, p.4
* Hindu Encyclopedia, Acharya Narendrabhushan, ed. C. Prasad, Rainbow Book,
Chengannoor; Kerala, 2004, p.781
 71

'Katapayadi' system is said to be the contribution of Vararuci. A

verse of Varamci has documented in Lalitasahasranama of

Bhasurananda in the beginning.

Haridatta
Haridatta (683 AD) was a Keralite astronomer who contributed

towards ganita namely Grahacaranibandhana and

Mahdmarganibandhana, He introduced the system 'parahita' in

683 AD, Ganesadaivajna (1507AD) the author of Grahalaghava has

documented that the ganita system changeable are: '^jjsprPr crf^ ^

^ ^jT^ ?el2| ^ ^ . . . . i i \ Haridatta not only re-organized the old system

of ganita of Aryabhata, namely Parahitaganita in mamahka festival at

Tirunavaya in Malappuram district (in 683AD.) but also formulated

several rules of ganita, one of which is Bijasarnskara or

Sakabdasarpskara. It was the first appreciable attempt of Kerala on

astronomy.

Govindasvamin

Govindasvamin (824 AD) is mainly noted for his commentaries

on Mahdbhaskariya and Pardsarahora, by name bfidsya and

Sampraddyapradipikd respectively. He was the court astronomer

of King Ravivarman of Kodungallur. Besides the commentary, he is

^ Ganitanirnaya,ed. Purushothaman Namputiri, p. 3

 72

credited with an original work, which is still untraceable .

Muhurttaratnarn is another astrological work of Govindasvamin:
'^ntfcp^ ^g^cfTgprf&r^^ '^ % dWf^dm 11^'. Siddhantadipika is the
commentary of Mahabhaskariyabhasya of Govindasvamin.
Comatiri of Kejallur salutes to the Siddhantadipika in his
AryabhatiyabJmsya as 'ar^^tsniFMt '^T^ "^"^i^. Ri<dini41fi)*iiiiH

...JTT?i''.

Sankaranarayana
§ahkaranarayana (825-900 AD) was the disciple of

Govindasvamin is well known as the author of Vivarana

y _ _ _

Commentary also called Sankaranarayaniya on the

Laghubhaskariya of Bhaskara-I ' ^ ^r^SP^^TRTznjft^ f ^ ^ ^ ^>TR^>fl^

xi-5jiJ^"iMW ^ i ^ l ' From the frequent references given in the

commentary it is clear that Sankaranarayana was patronized by king

Ravivarma Kulasekhara (885-913) who reigned at Mahodayapura:

'^ft^K ^ f T f t ^ ^ ^cT?t^3^ ^ ^?r»Tt ^?rcff%f^?f^R^ ^fnrTll"'. The

sentence: ' ^ ? ^ ^ ^i\i\<\ ^^Icf^Ftt^W^ ^ 5 ^ ^ I' referse to the other

work of Sankaranarayana namely ''Brhatikarmanibandha^\

Sankaranarayana has documented a total eclipse of Sun that took

place in 866 AD.

' Sharma. K.V, A history of the Kerala School of Hindu astronomy, Visvesvarananda
Institute, Hoshiarpore, 1972, Pp.44, 45.
^Op.Cit., K.S.C, vol.11, p.108
^76i{f., vol.11, p.113
'' Op.Cit., History of Indian Literature, p. 12
^ Op.Cit., KS.S.C.wlN. p.220
 73

There was an observatory at Mahodayapura or Kodungallur

under the charge of Sankaranarayana. Time was regularly announced

there by the beating of drums. He belongs to the Aryabhata School.

The following words are mentioned that 'r^^ ^^H^^ w?r^ Wf^

Siiryadevayajvan
Suryadevayajvan (1191-1250 AD) of 'nidhruva gotra' was a

prolific writer who was recognized as an authority on astronomy by

later writers in Kerala like Paramesvara and Nilakantha. He gives a list

of his earlier works in his commentary on the Laghumanasa; from

this it is known that first he commented on Govindasvamin's bhasya

on the Mahdbhaskariya; then he wrote the Bhataprakdsa

commentary on the Aryabhatiya; then a brief commentary on the

Mahdydtrd of Varahamihira; afterwards he commented on the

Lghumdnasa of Manjujaka and on the Jdtakapaddhati called

Jdtakdlamkdra of Sripati. *ff^ ^ wn ^ Tpem^aR^

Paramesvara's commentary on the Aryabhatiya is based on

Suryadeva's work; the Jdtakdlamkdra is also popular in Kerala. The

'Yajvan', who was honoured with the title Somayajin 't^«^

Laghubhaskariya, p.51
 74

!ill*l^wii<J,^,kiyIklvii'*iHi '{jil^^H.... \\\ He was born on the 'hasta' day

of kumbha month in the year saka 1113 corresponding to 1191 AD.

Prakasa or Prakasika is a popular commentary of Suryadevayajvan

on Aryahhatiya^.

Udayadivakara

Udayadivakara (11*^ century AD) was a commentator on

astrology generally accepted as a Keralite scholar^ and who had

written a commentary on Laghubfmskariya namely Sundari. This

text is presently not available.

Govinda Bhattatiri

Govindabhattatiri (1237-1295 AD) was a famous astrologer of

Kerala and he is known as Talakkujattur Bhattatiri. His birthplace is

Alattur near Thirur in Malappuram district in Kerala. He is an admirable

personality. His Dasadhyayi commentary on Brhajjdtaka of

Varahamihira is outstanding commentary in the field of Kerala

astrology. Muhurttaratna is another work on muhurtta is attributed

to him. A detailed study on him is the subject matter of the next

chapter of the present thesis.

Sangamagrama Madhava
Sahgamagrama Madhava, (1340-1425 AD) author of the

astronomical work Venvaroha^ is a well-known authority on

' Op.Cit., Astronomy and Mathematics in Kerala, p.15

^ Journal of Kerala Studies, (article) ^Sanskrit in Kerala commentarial Literature'
N.V.P.Unithiri, ed.T.K.Ravindran, vol. X, Thiaivananthapuram, 1983
' Op.Cit., Hindu Encyclopedia, p.405
'' Venvdroha, ed.wlth the Malayalam commentary of Acyuta PisarotI, by K.V.Sarma, in the
Ravivamna Sanskrit Granthavaii, Thrippunithura.1956
 75

astronomy and mathematics and is often refen-ed to by later writers as

the 'gojavid*^ (expert on spherical mathematics). The

Aryabhatiyabhdsya of Nilakantha gives some details about

Madhava that he was one of the teachers of Paramesvara, the famous

founder of the drgganita system (1360-1455 AD) 'q^^qr^

«I^HId1^ ^T5g?rg^^>Ici PIIIJW iJ^UHJ^4)J|!R^ ^T^^T 'HH<J^J|Pld ^ ^^^$R I T

Madhava belonged to Sangamagrama or Irinjalakuda (near

Thrissur in Kerala) village. His house name is given in his work,

Venvdroha as 'etjdiRjffc^df^^Kl' which is the Sanskritised form of

Iranfiininna palli^.

j]^Hi*iiR # 5 ^ 'MiBivjumiPi mm^ 11^

The Hindu Encyclopaedia refers to the work of Sangamagrama

Madhava, namely Candravdkydni belonged to astronomy''.

Madhava devefoped a procedure to determine the positions of

the Moon every thirty-six minutes. He also provided methods to

estimate the motions of the planets. He also contributed the power

series expansions for trigonometric functions and for 'pi' correct to

eleven decimal places. Lagnaprakarana^ in eight chapters dealing

' Op.Cit, Astronomy and Mathematics in Kerala, p. 16

^ (Article) Mangalodayam, K.Kunjunni Raja, vol.21,1954. p.322, 4
' Venvaroha, v-13
•• Op.Cit., Hindu Encyclopaedia, p.874
' Op.Cit., Astronomy and Mathematics in Kerala, p. 19,
 76

with the calculation of the 'lagna' is a work on astrology attributed to

Madhava.

Paramesvaran Namputiri of Vatasseri

Among the astronomers of Kerala Paramesvaran Namputiri of

Vatasseri (1357-1450 AD) is the most outstanding astronomer

mathematician and astrologer, who lived in the fourteenth and fifteenth

centuries AD and produced over a number of works on astronomy

(including mathematics) and astrology. He was Rgvedic Brahmin of

the Asvalayanagotra belonged to the village of Alattur in south

Malabar, Kerala. His house name known as Vatasseri which was

situated on the northern bank of the river 'nija' (Bharatapula)

PldMJ: >HMK>WlR # ? ^ ^ qT^^"^^

c^l>!s^MH>t^ ^TefPI cildNr-m.- c»»i1*^^H I 1^

Paramesvara was a versatile scholar and writer. He has to his

credit several original works as well as commentaries mainly on

astronomy, mathematics and astrology. He refers to one of his

teachers named Rudra in several of his works. In the commentary on

Lilavati he has documented as:

TR^Ji^Tf^TP^ cJJKsJim.... 11.

In the Vdkyakarana of Paramesvara shows as:

^ The introductory verse in his commentary, on the Lilavati, Adyar Library, MS.68524
 77

Rudra is different from tlie autlnor of Vivarana commentary on

Brhajjataka.

Independend works of Paramesvara

Acarasahgraha, Goladipikd, Grahananyayadipika,
Grahanamandana, Grahanastaka, Candracchayaganita,
Jatakapaddhati, Drgganita, and Vakyakarana are the important
works of Paramesvara. He has commented upon the
Muhurttaratna of Govindabhattatiri^.
Drgganita
This is the author's magnum opus, it is an astronomical manual

in two parts; the first part consisting of four sections called

paricchedas deals with the derivation of ahargana that means

positions of the planets derivation of mandajya and sighrajya and the

method of calculating the case from the 'sine' etc. The main

contribution of the work consists in the revision of the astronomical

contents, tables of 'signs' etc, and the connections introduced.

Goladlpika
K.Kunjunni Raja observed that there are two works by name

Goladipika dealing with the various aspects of spherical astronomy

by Paramesvara. One is published in the Thiruvananthapuram Sanskrit

' Op.Cit., Astronomy and Mathematics in Kerala, p.21.

' MuhUrttaratna, ed. Sreepadabhatta, Varahamihiraprakasan, 1999.
 78

series (No.49) and the other is available in the Adyar Library pamphlet

series^. There is a commentary on the second Goladipikd by the

author himself.

' l l d ' W 41filcbl<!J| f^feRsJT^ fct^fcRf^ rf ^ d ^ d l I f

Paramesvara has written three short works on eclipses,

Grahanamandana^, The Grahananyaya^ and Grahanastaka by
name^. The first one deals in a hundred verses with the accurate
computation of the 'lunar' and 'solar' eclipses and their diagrammatic
representations. The work Vakyakarana is the other work of

Paramesvara^ giving the methods for the derivation of astronomical

tables; it is different from the work of the same author and is

commented on by Sundararaja. The Vyatipdtdstakavrttf deals with

'lata' and 'vaidhrta' methods of astronomy.

Commentary works of Paramesvara

Paramesvara has commented on several standard works of
astronomy and mathematics that were popular all over Kerala. They
are Bhatadipika on the Aryabhatiya, Karmadipikd on the
Mahdbhdskariya of Bhaskara-I, the Siddhdntadipikd^ on
Govindasvamin's bhasya on the Mahdbhdskariya, the

' Ibid,, p.24 {No.32,1957)

2 Op.Cit., KS.S.C, vol.fV, p.221

' Kerala University. No.778 B, L.1248 F, C166D, T.179A.
" Kerala University No.762
* Ed.K.V.Sarma. JOR. Madras, vol.28, 1958-1959
* Kerala University, No. C.1334.
' Kerala University, No. 788 D
' Madras Govt.Oriental MSB Library, No.130
 79

Paramesvari on the Laghubhaskariya^ of Bhaskara 1, another

work of the same title is referred to by Vatakumkur . The

Paramesvara on the Laghumanasa of Munjata, the Vrtti on his

own Goladipikd, the Vivarana^ on both the Suryasiddhanta of

Lata and Lildvati of Bhaskara II and the Vrtti in verse on an

anonynnous Vyatipaddstaka and Dipikd on Muhurttdstaka of

unknown authorship are .some of his notable commentaries.

Astrological works and commentaries of Paramesvara

Paramesvara is credited with many astrological works and

commentaries that are popular among the astrologers of Kerala.

They are, Jdtakapaddhatf, Acdrasangraha is a popular

astrological work. The commentaries are Muhurttaratna of

Govndabhattatiri of Talakkulattur^ is known as

Muhurttaratnavydkhyd, Jdtakddesa of Sripati (1039 AD) and

Sadpancdsikdvrtti on Sadpancdsikd or Prasnasadpahcdsikd of

ft

Prthuyasas . Kunjunni Raja gives forth some evidences about the

relative chronology of Paramesvara's works through the quotations

taken from commentaries on Mahdbhdskariya, Lildvati,

SurycisiddhdntaJ. Other works credited to him are Vrtti in verse on

Vyatipaddstaka of unknown authorship and Grahandstaka^.

' Ananda Sarma Sanskrit Series, No.128.

Wp.Cit.,K.S.S.C, vol. II. p.502
' Madras R.3730, Kerala University, 8358J
•• Treatise on horoscopy, ed. Kolatheri Sankara Menon, Thiruvananthapuram
^ Kerala University T.I44
* Kerala University .5963, 12235,T.612
' Op.Cit, Astronomy and Mathematics in Kerala, p.26
' Op.Cit., Hindu Encyclopaedia, p. 384
 80

Nilakantha Somayajin of Kelallur

The famous astronomer Nilakantha Somayajin of Kelallur (1443-

1543 AD) gives detailed informations in his bhasyas about himself and

his predecessors and academic activities of his time too. He was a

pupil of Paramesvara's son Damodara and an ardent advocate of

Drgganita system. Nilakantha was a Namputiri Brahmin of Kelallur

family at Trkkantiyur (Sreekanthapura) (Kundapura) in Ponnani taluk,

Malappuram district who belonged to the Gargagotra Hence he is

known as 'Gargyakerala Nilakantha' or 'Gargyakeraja sahgrama

Nilakantha' and was patronized by Ajvanceri Tamprakkal.

Works of Nilakantha Somayajin

Nilakantha Somayajin, the celebrated author of the

Tantrasangraha, wrote at the age of fifty-six,

Aryabhatiyabhasya. The Malayalam work Prasnasara which deals

with astrology, is comprised in 1542 AD^. Siddhantadarpana, also

called Darpana, the Grahananirnaya, the

Candracchdyaganita^ the Golasara and the

Sundararajaprasnottara are other works of him. Among these,

Grahananirnaya is not available. A group of physicists from the

Madras University recently reported that Nilakantha Somayajin as a

renowned astronomer of the Kerala school carried out a major revision

of older Indian planetary model for the inner planets (Mercury and

Venus) in his treatise Tantrasangraha (1500 AD) and it has an

JOR, K.V. Sarma, vol.26, p.38

 81

implied heliocentric model of solar system proposed much ahead of

European model like that of Kepler in the seventeenth century^.

Jyesthadevasisya wrote a commentary on Tantrasangraha

of Nilakantha^ and commentary of Nilakantha Somayajin on

Candrachdyaganita is referred to by Ullur as given below:

vj1'HR^RlgdiJ'i^4j|cll i i W I d J F I ^ clcjsl^ I

There are two commentaries in Sanskrit on Tantrasangraha of

Nilakantha. One of them is belonged to one Namputiri of Trprahriod:

Another one is Laghuvivrti commented by Tfkkutaveli

Sarikaravariyar
?fcr c P ^ R t W ^ f^2IT^>eTFt sfJ^^WJW I

T M cRsmsm^^!TTt^;^^TtesiTraT 11^
Citrabhanu
Citrabhanu (1475-1550 AD) was an astronomer and a scholar of

literature, as is evident from his commentary on the first three cantos

of the Kiratarjuniya of Bharavi^. His only astronomical work,

' K. Ramasubramanyam, Current Science, M.D Srinivas, and M.S. Sriram vol. 6, 1994,
p. 784
^ Journal, Sanskrit in Kerala commentarial literature, N.V.P.Unithiri, vol. X, ed.T.K.
Ravindran, Thiruvananthapuram, 1983, p.224
Wp.Cit, K.S.C, vol.11, p. 134
"/iirf.,?. 135
^Ibid., p. 135
* Op.Cit., C.K.S.L, p.103
 82

Karanamrtam^ deals with astronomical calculations in four

chapters, following the Drgganita system. The famous work

Karanamrta gives the date of its composition as 'kali' year 4631

corresponding to 1531 AD. The exact date is known from the

'ahargana' given in a chronogramme:

The work is a short treatise intended for the practical use of the

astrologers and the almanac makers. Citrabhanu gives in the first

chapter the absolute minimum of formulae, tables and consonants,

derivations of the mean and true positions of the nine planets the

essential requirements for making the Kerala calendar, in fourtyfive

anustup stanzas of the text with its commentary.

Sankara of Mahisamangalam

The name Sankaran Namputiri is seen among the Brahmin

scholars of Kerala frequently. One of them is Sankara of

Mahisamangalam (Mazhamangalam) (1494-1570 AD) born at

Peruvanam village near Thrissur. He studied astronomy and astrology

from Paramesvaran Potti of Vajumaveli in Chengannur. All works

written by him are in Malayalam language. However his grammatical

work Rupanayanapaddhati is written in Sanskrit. He concentrated

only to propagate the astrological ideas to the public.

' Karanamrtarn, ed. V.Narayanan Namputiri, The Oriental Research Institute, Madras and
Manuscript Ubrary, University of Kerala, 1975
^ Op.CiL, Karanamrtarn, 1V-34, 1975, p.45
 83

Narayana
Narayana (1500 AD) was a famous astronomer of Kerala, and

disciple of Citrabhanu. He is credited with a commentary work namely

Karmadipikd on Lildvati of Bhaskaracarya. Acharya

Narendrabhushan documented that Kriydkramakari commentary

on Lildvati is attributed to the authorship of Narayana .

Yallaya
All that is known about Yallaya is that he was the son of

Sridhara, the Kerala mathematician.Dr.Kern says that there is one

manuscript of the Prakdsa on Aryabhatiya belonging to the library

of the Royal Asiatic society, London, which is interspersed with the

annotations of a certain Yellayen or Yallaya^.

Sankaravariyar of Trkkutavely
Sarikaravariyar (1500-60 AD) flourished in the first half of the

16"^ century and he was a student of Nilakantha Somayajin. He wrote

Laghuvivrti commentary ori the Tantrasangraha in 1556 AD^.

The commentary Laghuvivrti on Pahcabodha is attributed to him'*.

Kriydkramakari on Lildvati of Bhaskara II provides the rationale

and proof of the theorems and formulae, also seems to be a work of

Sankaravariyar.

Op.Cit, Hindu Encyclopedia, p.406

^Aryabhata, (article) Commentaries and Commentators, p.40
^ Op.Cit., Astronomy and Mathematics in Kerala, p.38
•• LUdvati with Kriydkramakari, ed.K.V.Sarma, V.V.R.Institute, Hoshiarpore, 1975,
introduction page .xix and further on.
 84

Jyestadeva
Jyestadeva (1500-1600 AD) was a Namputiri Brahmin of

Paraririottu family in Alathur village and he was a student of

Damodara. He was the teacher of Acyutapisaroti of Trkkantiyur^. The

work Yuktihhdsa is attributed to Jyestadeva it was written in 1639

AD with the help of Tantrasangraha and Kriyakramakari, the

commentary on Lilavati by Narayana; because a number of

similarities are seen between them. Both Ramavarma Maru Tampuran

and Akhilesvara Iyer have interpreted the first part of Yuktibhdsa in

1947.

Works and commentaries of Sankara

The works and commentaries of Sankara of Mahisamarigalam
are both in poetry and prose. The Bdlasankara commentaries on
the Kdladipaka and the Muhurttapadavi and the
Laghubhdskariya, Ganitasdra, Candraganitakrama,
Prasnasara, Pancabodha, Pancabodhdrthadarparm and
Bhdsdkdladipaka are very popular in Kerala. Other works are
Ayanacalanadrgganita, Jdtakakrama, Jdtakasdra,
Karanasdra and Bhdsdsangraha. Kunjunni Raja states that he
wrote the commentary on the Kdladipaka in 1540 AD and the
Muhurttapadavi in 1554 AD^.

' Op.Cit., Astronomy and Mathematics in Kerala, p. 40.

^ Ibid., p.39.
 85

Mattur Namputiripad
Mattur Namputiripad (1612 AD) was a famous astrologer and

astronomer of Kerala at Mattur (Mahavastupuram) near Chelakkra in

Thrissur.

mo=c|ldy Hell'Weill f | u [ T cpf?rR#fxRT I f

He has written many muhurtta works. Muhurttapadavi is the

famous muhurtta work of Kerala, but four Muhurttapadavis are

presently available. One of them is credited to Mattur Namputiri, which

is interpreted by Mahisamahgalam "^ahkaran Namputiri^.

Acyutapisaroti of Trkkantiyur

Acyutapisaroti of Trkkantiyur (1550-1621.AD) a well known

astrologer and grammarian, and the preceptor of Melputtur

Narayanabhatta was a member of Pisaroti community, and was an

expert in medicine and literature. A verse is famous by Narayanabhatta

on the occasion of the death of Acyutapisaroti in which his proficiency

on the various branches of knowledge and date of his death also

documented in Katapayadi notation that corresponds to 1621 AD.

t ^i«JMW, f%^ %EmTg?^f%ftf%^
w^ vxijlfcit(cir5i M4ciRidi frrs^enft^ ^am

>=j|6e3*Mc|uiiRi ^?r?rM ^Ms^fJicTf^N, iffr

' Op.Cit, Hindu Encyclopedia, p.714

2 Op.Cit., KS.S.C, vof.ll, p.489

^ Melputtur Narayanabhattatiri, K.P.Narayanapisharoti, Sahitya Acadamy.New
Delhi,2002, p.10
 86

Works and commentaries of Acyuta

Acyutapisaroti has to his credit a commentariai work on

Suryasiddhanta and his own works have been brought to light

recently. They are namely Sphutanirnaya, Acyutastaka,

Upardgavimsati and Karanottama\
^M^^^Tfcgcms^ i M M fcTfct ^ ? m I

The Uparagakriydkrama^ also known as Kriydkrama deals

with the ganita of planets in twenty verses.

f%cTR ^fp^ll^Ht ^WPT%3II^^ ll"*

Sphutanirnaya is written in six chapters,

Rdsigolasphutdnitf gives all measurennents of longitude and latitude

that are to be made along with the ecliptic and the perpendicular to the

ecliptic respectively on astrology. Acyuta wrote the work

Hordsaroccaya^ that is an interpretation of Sripati's

Jdtakapaddhati in seven chapters.

^ Karanottama, pb. Raghavanpillai, Anandasayana Samskrita Granthavali.1965

^ Op.Cit, Astronomy and mathematics in Kerala, p.43. & Karanottama, verse 21,
p.47
^ Thiruvananthapuram palace Library, 770.B
" Ibid., p.44
' Adyar Library pamphlet series. No. 29.1995
*M.S. Thiruvananthapuram, AD-8327
^ Op.Cit., K.S.C, vol.ll,Pp.352-53.
 87

He has also written a commentary on Madhava's Venvaroha in

Malayalam\ Chayastaka^ and the Uparagavimsati are also

credited to Acyuta^. Prave§aka an independent work on vyakarana,

is also written by him in eight chapters.

Somayajin of Putumana

Somayajin of Putumana (1700-60 AD) was a contemporary of

Vatasseri Paramesvara known as 'Putumana Comatiri' lived at

Thrissur. Kunjunni Raja says that the word 'Putumana' is also

sometimes called 'Putuvana'. The Sanskritised form is 'navinavipina',

'nutanagrha'- '•jdH'j^^lH-iirii...''* His real name is not known. He says

that he belonged to the Sivapuragrama:

Works of Putumana Somayajin

Karanapaddhati 'czn^f^ ^g^^J^mr *>iUN^Ri: ^R^CTT

R<MoT^f$lRj'Jj^Pld ;i^d5JII*^"clc^^ f ' is the most important work on the

ganita of Somayajin, It follows generally the 'Parahita' system but

advocates the'Drgganita' system only in the calculation of eclipses.

This work is popular not only in Kerala but also even in Andhrapradesh

and Tamilnadu. There are three old commentaries of the work in

' Venvaroha, ed.K.V.Sarma, Ravivarma Grantavali, Thripunithura. & (See Op.Cit.,

Astronomy and Mathematics in Kerala, Pp.44-45
^ Thiruvananthapuram palace Library, 4116, A.
^ K.V.Sarma, A L 5 , vol.18, p.311
^ Op.Cit., Astronomy and mathematics in Kerala, p.45
^ Ibid., p.26.{last verse of Karanapaddhati)
''Op.Cit., KS.S.C, vol. I, p.478
 88

Malayalam, besides a modern exposition of by P.K.Koru.

Yuktidipika on Karanapaddhati is one of them.

Ullur states about an anonymous Malayalam Commentary on

Karanapaddhati:

and Karanapaddhatibhasd is a Malayalam prose commentary on

it^. Yuktiprakasika deals with the astronomical calculations of
planetary positions.
Jatakadesa or Jdtakadesamarga is a popular work on
astrobgy among Kerala astrologers. Kanippayyur Sankaran
Namputiripad has commented on it in Malayalam in 1949 AD^.
Jdtakadesamarga has another commentary named Saratnadipikd
by Manjalur Kalarikkal Acyuta Panikkar.
One Narayanapisaroti (1057-1116 AD) of Mapranam near
Irinjalakuda has translated it into Malayalam^. Other commentators of
JdtakddeSa are T.S.Bhattatiripad and Acyuta Variyar.
Jdtakddesaratna of Narayanan llayat of Machattu near

' Karanapaddhati, Astro Press, Cherppu, 1953, p:39

^ Op.Cit, K.S.C, vol.11, p.120
' Ibid., vol.111, p.254
•* Ed.Sankaran Namputiripad, Pachangam Bookstall, Kunnamkulam, 1949
' Op.Cit, K.S.C, vol. IV, p. 575
 89

Vadakkanchery is a work similar to Jatakadesa\ Tlie work is started

witli an invocatory verse as:

The Bahvarthaprayascitta^ in one seventytiiree verses deal

with all expiatory cerennonies. Nyayaratna^ is an astronomical

manual dealing with ganita in eight chapters, which is also attributed

to him.

The work namely Asauca written in Malayalam^ is also attributed

to him. The Venvarohastaka^ is a short work belonged to Putumana

Somayajin in the colophon; it is said that he has also credited with a

commentary work called Pahcabodha of unknown authorship.

Kanippayyur Sankaran Namputiripad has commented on it and it is

published by Panchangam bookstall Kunnamkulam''.

Other works of Somayajin

Some of the original works of Putumana Somayajin on

astronomy have not yet been discovered, but we have got some

information about them. One of them is Manasaganita which is a

' Ibid., vol.lll,p.563

^ Kerala University,T-16
' Kerala University, 414 C, 517B
" Op.Cit., KS.C, vol.ll,p.22
' Kerala University, 8378 C
* Kerala University, No.414
' Pancabodha, Panchangam Bookstall, Kunnamkulam, 2005.
 90

work attributed to h i m \ Venvarohastaka is another one which is

definitely different from that of Madhava's work, Venvdroha. In it he

discusses the calculation of Candrasphuta. One Pancabodha also

is attributed to him.

Five Pahcabodhas are available by the same title . One of

them may be of the authorship of Somayajin because of the present

work is beginning with the same invocatory verse of Somayajin's other

works as ' T ^ h n ^ ^ T R ^ . . . . ' . Another evidence is that a verse of

Jdtakddesa of the same author is seeing here.

Besides, this text discusses grahana, cchaya, srhgonnati,

maudhya in four khanthas. Punnasseri Nambi Nilakantha Sarma has

encoded 'the Grahanakhantha in a chapter of Somayajin's work

Pancabodha^.
^MldifrlRcj^H'lfTbcbMul: ^ ^ > i e l l e i ^ ^

>{|4'«hMl<i^ci4u|-- ?f»T»Tr|T ^ p ^ ' i ^ f l i q ^ : |

^ T ^ 5ei-^-4>x!c(4ulci^Rddvx<4lRlf2icii 3 f t ^ I l"^

' K.Ramavarma Raja, (article) Brahmins ofmalabar. Journal of the Asiatic society, London,
1920,p.335.
^ M.O.R.I. MD._339, 414 A- Thiruvananthapuram manuscripts Library, L.866, L.893, DL1229,
T 150A-B. Ksirapatham, (article), K.V.Sarma, p. 17

' Jyotiiastrasubodhini, Punsseri Nambi Nilakantha Sarma.part-ll, In preface.

" Op.Cit, Astronomy and Mathematics in Kerala, p.49
 91

Samkaravarman of Katattanad
• •

Samkaravarman of Katattanad was the brother of King

Udayavarman and the heir-apparent Ramavarman of the royal family

of Katattanad in North Kerala. He was also known as Appu Tampuran

of Onciyil. Sadratnamdla is the astronomical and mathematical

studies written by him. The date of composition has documented at

the end of the same work as 'dlcbi*«ilRi.£|^ci) 11' (1,797,513) giving the

kali days, corresponding to 1823 AD. Then Svatitirunal Maharaja of

Travancore patronized him.

Acharya Narendrabhushan notes in his Hindu encyclopedia

that one anonymous scholar has composed a commentary on

Sadratnamdla in Malayalam\ Kunjunni Raja also documented

about a commentary on Sadratnamdla. Sankaravarman also wrote a

Malayalam commentary on the same work extending up to the middle

of the sixth chapter.^

Kocukrsnanasan of Netumpayil
Kocukfsnanasan (1756-1812 AD) was born in Kilakke

Maiigalasseri at Aylrur at Thinjvalla in saka year 931. His teachers on

astrology were his father (name unknown) and Sulapani Variyar the

famous astrologer of Kozhikode. His contribution on astrology Is

outstanding. Bhdsdjdtakapaddhati, Bhdsdpancabodhaganita,

Karuikkusdstra are famous commentary works attributed to him.

' Op.Cit, Hindu Encyclopedia, p.879

^ Op.Cit., Astronomy and Mathematics in Kerala, p.49
 92

Ullur states that the work Bhasagolayukti on astronomy must have

been written by him^.
Subrahmany a Sastri of Nallepal li
Subrahmanya Sastri (1829-88 AD) was a scholar of various

sciences of Knowledge like jyotisa, tantra, and music etc, born at

Nallepajli in Kochi in 1904 A D \ Aganita is the celebrated work of

Subrahmanya Sastri, which is one of the important works of ganita of

astrology and astronomy. The work helps to calculate the position of

navagrahas for thousand years without ganitakriya (kavidikriya) and so

it is called as Aganita.

Ramavarma koil Tampuran of Gramattil

Ramavarma Koil Tampuran was a great astrologer and versatile

genius. His parents are Talipparambatt Madhavan Bhattatiri and

Ambikadevi Tampuratti. The work Jyotisapradipa is attributed to

him which is much useful to students.

Ramavariyar of Kaikulannara

Ramavariyar of Kaikulatifiara (1833-1898 AD) was a versatile

genius, born at Ki|akkevariyam (near Kaikujahiiara) in Thrissur district

as a son of Narayana Bhattatiri, Kaitakkatt and Narayani Varasyar. His

contributions are not only on astrology but also on vyakarana, sahitya,

ayurveda, nyaya etc. Most of the commentary works are written by

him in Malayalam.

' Op.Cit.^.S.C,MO\.\\\,p.555
'/6id., if. S.C, vol. IV, p.313
 93

A number of commentaries are credited with Ramavariyar like

the commentaries on Naisadhiyacarita of Sriharsa, Raghuvamsa,
Kumarasambhava and Meghasandesa of Kalidasa,
Sisupalavadha of Magha. Balapriya and Balabodhini are the
famous commentaries on Amarakosa of Amarasimha. Among this
Malayalam commentaries Amaresam, Astangahrdayam,
Bhagavadgitdkilippatt (incomplete) Siddharupam,
Balaprabodhanam, Samasacakram and Astakavimsati are
notable. Padasarnskaracandrika is a famous work based on
Siddhantakaumudi.

Astrological works of Ramavariyar

His well-known commentary is on Brhajjataka of Varahamihira

namely Hrdyapatha written in two parts^. It has been considered
as the standard commentary that created mainly according to nyaya
philosophy, which is very difficult to understand even by scholars too.
Ratnasikhd is a commentary of Ramavariyar on Prasnamarga of
Panakkatt (Itakkatt) Namputiri in Malayalam^.
Nambi Nilakantha Sarma of Punnasseri
••

Nllakanatha Sarma (1858 AD) was a renowned scholar of

Kerala, bom at Punnasseri illam near Perumudiyur at Pattambi in
Palakkad district in 1858 AD. His birth has documented as:
^fttfcfT liU'Htiln^ ';|iiJ|HR|J|d: ^lld'^l;i4y<4!Tt

' Hrdyapatha commentary by Ramavariyar, Panchangam Bookstall, Kunnamkulam, 1930

^Krishnan llayath.C.P.Vidvan, Punsseri Nambi Nilakantha Sarma, Kerala Sahitya Academ
Thrissur, 1974.p.114
 94

Jyotisastrasuhodhini is a prose work of Punnasseri Nambi for

astrological information that is divided into two parts as pOrvakhantha
and uttarakhantha The work begins with the verse: '%JtF ^ ^rf^^T^cRt
^ ^f^ ^RT^t^TTof^iFr...%Eram ^?f^sPTRTll' Punnasseri Nambi wrote a
commentary on Camatkaracintamani, work of jyotisa that is called
as Sanollekha (bhasavyakhyana).
Works of PunaSseri Nambi Nilakantha Sarma

Mahisamangalambfmnarn and Srikrsnavilasa in four

sargas are written by Nilakantha Sarma in Sanskrit.
Ghosapurimaharajhicaritam is a kavya belonged to prose and
poetry, Sailadhisvaracaritam, Pattabhisekaprabandha,
Srjigaramanjarimandanabudhastaka, Dipastambhdstaka are
composed in Sanskrit. Ihapuraryastava is a stotrakavya of
Punnasseri in hundred verses in Sanskrit.
— ^
Astrological worl(s of Nilalcantha Sarma
JyotisastrasubodhinP is a simple work on ganita written in
two parts as purvakhantha and uttarakhantha:

'/6id.,p.16
^ The work has published by Bharatavilasam press, Thrissur.
 95

This work is helpful to grasp planetary calculations easily. He has

written four commentaries. The commentary Uparatnasikhd on

Prasnamarga of Panakkatt (Idakkatt) Namputiri, composed in two

parts as Pun/ardha and Uttarardha in Malayalam. The name
Uparatnasikhd, is given by him to express his reverences to the
commentary work Ratnasikhd on Prasnamarga of Kaikulatihara
Ramavariyar\

Other commentary works of Punnasseri Nambi Nilakantha Sarma

in Malayalam are on Pahcahodha, Camatkdracintdmani and
Asaucadipika. The commentary on Camatkdracintdmani called
Sdnollekha was published in 1951 AD.
Panditaraja Sankaran Namputiripad of Kanippayyur
Panditaraja Sankaran Namputiripad of Kanippayyur (1891-1981
AD) was a versatile genius in various areas of knowledge like ayurveda,
vastusastra, jyotisa and the like. He was bom at Kanippayyur near
Kunnamkulam in Thrissur district in 1891 AD.
Kanippayyur Sankaran Namputiripad was a multifaceted genius
whose contributions to astrology, traditional architecture and above all
Sanskrit Literature were remarkable. As a Prolific writer he had
authored scores of treaties among which Aryanmdrute kutiyettam,
Ndyanmdrute purvacaritram, Ente smaranakal, Sanskrit
Malayalam dictionary and a dictionary on ayurveda are outstanding
works.

' Op.Cit., Punsseri Nambi Nilakantha Sarma, p.114

 96

Astrological commentaries of Panditaraja

Panditaraja's contributions to astrology are only commentaries in

Malayalam. There is no independent works by Panditaraja on astrology

in Sanskrit language. However, he had deep knowledge in astrology,

astronomy and in all other classical sciences.

The first attempt of Panditaraja was to start a Pahcanga or

almanac that is popular now by the name of Yogaksemapancangam.

He proved through his untiring experiments based on eclipses,

sunrises that the computation of Pahcanga should be reformed

according to the cyclic motion of time or season.

Panditaraja commented Jatakadesam (Jatakddesamdrga)

of Putumana Somayajin in 1949\ The work Jatakasdra of unknown

authorship has commented by him but he provides no details about the

author of Jatakasdra^.

Pahcabddham bhdsd^ is a commentary on Pahcabodha by

Panditaraja. It deals with planetary ganita Besides he composed a

commentary on Balapindavum Ayurdddyavum in two parts as

Balapinda and Ayurddaya. In the Balapinda section he depicts

planetary calculations in simple way. Ayurdddya the second part

gives the results of the calculations of individual's life duration.

Panditaraja advises here:

' Jatakadesa, Sankaran Namputiripad, Panchangam Bookstall, Kunnamkulam.

•^ Jatakasara, Sankaran Namputiripad, Panchangam Bookstall, Kunnamkulam, 2005
' Pahcabodhambhdsa, Sankaran Namputiripad, Panchangam Bookstall, Kunnamkulam,
2005.
 97

The work Balapindavum Ayurddayavum is attributed to

Govindabhattatiri of Talakkulattur\ Pancangaphalangalum

Dasaphalanglum is anotlier bhasa commentary of Panditaraja in

which he discusses the varaphalarn, naksatraphalarn, yogaphalarn etc

and it is very useful to make jataka. It was written in Sanskrit.

General Discription of astrological works of Kerala

Astrological and astronomical tradition of Kerala is notable for

its qualitative and quantitative availability of texts and their practical

usage and application in Kerala. A number of manuscripts of original

works and commentaries are published and many are unpublished

and are still in the form of manuscripts. Most of the original works and

commentaries are known only from the authoritative references in the

ancient works. A discussion about such works and commentaries

from Kerala on ganita, astronomy and astrology may not be out of

place.

Suryctsiddhanta commentary
Suryasiddkanta is an astronomical work of Lata or Maya

which deals with astronomical calculations, discussing ecliptic

calculations of Sun and Moon and computation of movements of

planets etc. Suryasiddhantavivarana is an elaborate Malayalam

commentary on it of unknown authorship. Ullur quotes some verses

from that commentary as:

^Balapindavumayurdayavum, Sankaran Namputiripad, Panchangam Bookstall,

Kunnamkulam, in preface.
 98

# 5 4 ^'&s{f^l'^l cicjHMif^l^l^

Sadpancdsikd commentaries
Sadpancasika is the popular work on astrology written by

Prthuyasas, son of Varahamihira. Prasnasadpahcasikavrtti is a

commentary on it credited to Paramesvara of Vatasseri. As attributed

to Paramesvara it is also called Paramesvari. The bhasavyakhyana

Gudhdrthaprakasika of K. E. Nilakanthajyotsyar of Cattanur on

Sadpancasika of Pfthuyasas is also available^.

Sripatipaddhati vyakhya
The Sujanapriya is a popular commentary on

Jatakakarmapaddhati or Sripatipaddhati of Sripati by P.S.

Purushottaman Namputiri which discusses ganita as a part of

astrology.
MfDmoM T|^ M f R f^>{<l'W Pl^n^llrHvjj f^^l

Paramesvara of Vatasseri has written a commentary on

Jatakakarmapaddhati of Sripati.

' Op.Cit., K.S.C. vol. II, p.116

^ Sadpancasika, Nilakanthajyotsyar, K.E. (Gutharihaprakasikd) by.S.T.Rediar and
Sons.Kollann.1996
' Sripatipaddhati, Purushottaman Namputiri, Suvarnaprakasini press, Kollam, 1936.
 99

Laghubhaskariyavyakhya
Laghuhhdskariyavyakhya of unknown authorship is a

famous commentary on Laghuhhaskariya of Bhaskara 1^':

Commeiitaries on Lilavati
Lilavati of Bhaskaracarya II is a renowned work on

astronomical mathematics and it has been commented on by many

scholars in India and especially in Kerala. Ullur introduces an

anonymous commentary on it called Lilavativyakhya, which

applied some technical terms used in mathematics as 'c|<id*H}, <^\<^S^\,

T?^. ^ , f ^ , si-^Jjci. w^,...and the like which are corresponding to

mathematical notations^.

Vatakkumkur also has referred to two commentaries on

Lilavati, one of them was by Matigalasseri Namputiri near Chirakkal

who was the preceptor of Itakkad Namputiri, the author of

Prasnamarga. But he provides no details of this work^. Second one

is very popular, namely Karmapradipika written by one Narayana.

' Op.Cit., KS.C, vol.ll,p.115

^/6td.,/CS.C, vol.11, p.115
'76Kf.,voi.lll, p.258
* Op.Cit., KS.S.C, vol.1, p.315
 100

The name Kriyakramakari is the synonym of the sanne

commentary.

Sarabodhini, a commentary on Lildvati by Narayanapanickar,

Arikkulangara is published by the author.
Grahanamandana and Grahanastaka
The two works Grahanamandana and Grahanastaka on
astronomy are attributed to Paramesvara of Vatasseri. The last verse
of this work mentions:
^ * ^ ?fx[ct Hc||[eicj,i<ijlp| w|?n I

^|U|*Hi W W J R TJn il^uHU-^H f^^ P

Grahanamandana starts with a verse as:

%rm cT^ ^T^ ^ f « ^ TftcTPi ^ t f ^ # wprr I

The second work Grahanastaka begins as:

^H'i^bKW 'cT '^S^^ cT^ %!> ^ ' T ^ l'*

Both works Grahanamandana and Grahanastaka are compiled

in eightynine verses in 'arya' metre. Vyatipatdstakavrtti is a

' 76irf., vol.1, p.355

2 Op.Cit., KS.C, vol.11, p.136
'/6irf., vol.11, p.16
"Ibid., p. 116
 001414 . .. :-'"^^^x
101 //;^ "; m

"0

commentary on Vyatipdtastaka of unknown authorship by

Paramesvara. Ullur quotes a verse from this work:

Commentaries on Tantrasahgraha
A number of commentaries are availed especially in Kerala on

Tantrasangraha of Nilakantha Somayajin. Vatakkumkur quotes

only the benedictory verses of that anonymous commentary which is

given below:

*>i*Hd*fcidq^w*-^^?m^«ra^ f^^p[T^

ftcTRfTeqftrat ^T?^ ^tli^nifm^ t^feRsZI^ 11^

Laghuuivrti is another commentary on the same

Tantrasangraha by Trkkutaveli Sahkaravariyar: 'i vyakhyanam
trkkutaveli cankaravariyarotukkattu camaccatu
dlvahcerikkuvendittu sukhame siksiccu camaccu ennu
pdhnottu parahhukettu'. It begins with an invocatory verse saluting
to goddess Sarasvati as:

'/6irf..vol. Il,p.117
 102

ilcy>HKId *41^cci T p ^ s f ^ W^ SFfKT

The work Ganitayuktibhdsa of unknown authorship is

created with the influence of Tantrasangraha of Nilakantha

Somayajin, which discusses eight types of grahaganitas. The work is

in two sections without any chapter divisions. Invocatory verse of this

work is as follows:

Candrachayaganita
Candrachaydganita of Nilakantha Somayaji is dealing

with ganita part of astronomy with a commentary by the same author.

Both the work and commentary are in Sanskrit:

vJ^'+^R^Rl^di^'Wiv,vJ[^|d1 TRITTCT vmm ^<^^
^Ep^^fRPif^ ^Tjft czn^sura^s^ JIH4UI I I^

Karanasara
»

The work Karanasara of unknown authorship deals with

ganita or astronomical computation according to'Dfk' system. The

author did not expose himself his name. He salutes Comatiri of

Kelallur, the great astronomer as:

' / 6 i d , vol.11, p.407

^ Ganitayuktibhdsa, Madrass Govt.Oriental Manuscript Library, D 332,p.1
' Op.Cit., K.S.S.C, vol.lli, p. 326
 103

TnTRI foi<54Jc) f ^ f ^ d ^flPfRT

Hence it can be calculated that the date of the text may be about

eighteenth century AD that based on the date of Comatiri:

sn^S^JT^cfcR^T'TtcTt^^fg^f^ 11^

Bhasayuktibhdsa
In the anonymous astronomical work Bhasdyuktibhasd

discussion of planetary calculations, ecliptic computations etc in

Malayalam prose style are done. It is dated between eighteenth and

nineteenth century AD^.

l^nvaroham bhasd
• •

Venvdroham bhdsd is a commentary on Venvdroha of

Madhava of Saiigamagrama by Acyutapisaroti of Trkkantiyur. It is

made according to the command of Alvaficery Tamprakkal in

Malayalam.

Mddhavan tan camacculla

Venvdrohattinaccutan
bhdsdvydkhydnamuntdkki

' Op.Cit., KS.C, vol.ll.Pp.136-137

^Ibid., p. 136
'/6id., p.137
 104

Netrandrayanajnaya^
It is specializing with astronomical computation and maintains

accuracy in planetary calculation. The commentary is starting with a

verse as:

Drkkarana
Drkkarana of unknown authorship is an independant

astronomical work which discusses astronomical calculations

belonging to'Drgganita' system. The phrase 'chlci*^ eif^'^Hfl^' beginning

of this work is corresponding to the date 783 in Malayala era. Hence it

might have been written in the same year (1608 AD). This Sanskrit

work contains ten chapters.

Bhadradipa
Ullur S.Paramesvara Iyer provides much information about

astronomical and astrological works. Bhadradipa on ganita is a

valuable work in this regard. The author of this work Itakramancheri

Namputiri (1665 AD) lived at Perumanur at Perunchellur village. His

preceptor was Damodaran Namputiri of Mahgalasseri. The work is

written in a mixture of both Malayalam and Sanskrit:

vighnesam kavirrmtineyumutane
krsnarn gurum vyasane

^Venvarohambhasa ed. K. Acyuta potuvaj, Samskritagranthavali, vol.111, The Sanskrit college

committee, Thrippunithura, 1955, p.22
2/6id., p.1
^ Op.Cit., K.S.C, voi.ll. p.523
 105

suryadirnsca navagrahanudu gandn

laksmipuradhisvaram
vandiccittutan indirdpatimajam
visnum purdnam param,
vandeham perumdnpurdkhya bhavane
vdlunna ndrdyanam.
Itakramaficeri camappatinna-
nnupakramikkunnitu bhadradipam
Pathiccukontalitukontutanne
yarinnukolldm ganitaprakdram}
This work describes astronomical calculations in eleven chapters and

it concludes with the description of many temples.

Uparagakriyakrama
The ganita work Upardgakriydkrama is attributed to one
Narayana who may be the member of Mahisamarigalam family:

J^«MI<il^vHtyH!^j^l'd<H>'iu|H t l

HI'ililulH ^ ? f ^ vJM^Ji'lf^illshH: i 1^

One of the best commentaries available on it is a bhasavyakhya.

Vatakkumkur quotes a verse from that bhasa commentary which is as

follows:

' Ibid., K.S.C, vol.111, p.247

^ Op.Cit, K.S.S.C, vol.11, p.556
 106

It deals only with ganita part of astrology aiming mainly planetary

calculations.

Yuktibhasa and Ganitayukti

Yuktibhasd of Jyesthadeva^ (1500-1600 AD) was a Namputiri

Brahmin of Parahiiottu family in Alathur village and he was a student

of Damodara. Brahmadattan Namputiri of Alattur is a vast

astronomical work wrote in 1750 AD. The kali phrase (cbidctwl '^ft

^'fteRSR'siRgr r is corresponding to the same year 1750. Brahmadatta

is another Brahmin whom Kunjunni Raja states that the editors of

Yuktibhasa (Ramavarama Maru Tampuran and Akhilesvara Aiyer)

assigned the work Yuktibhasa to one Brahmadatta of the eighteenth

century on the basis of a verse at the end of the script; but the verse

refers only to the copying of the manuscript by Brahmadatta:

3T^f^ i^^'H\m M^ ^^<x\'H^'i I

The author makes respect on the work Tantra^angraha of

Comatiri of Kelallur and Kriyakramakari and the Lilavativydkhya
of Narayana at first. The form of presentation is in prose style.
Ganitayukti of unknown authorship is a Sanskritised translation of
Yuktibhasd.

' Ibid., K..S.S.C, p.557

^ K.v. Sanma, Jyestadeva and his Identification as the author of the Hiktibhasa, ALB,
vol.22. Pp.35-40
' Op.Cit., Astronomy and Mathematics in Kerala, p. 39
 1U7

Jyotissastrasubodhini
Jyotissdstrasubodhini is an important and valuable work on

astronomy. Although it deals mainly with astronomy, planetary

calculation for predictive astrology is also discussed. The author of

this work is Punnasseri Nambi Nilakantha Sarma of Pattambi and this

work is written in 1921 AD.

The work is published in two parts. First part deals with

Pancarigakhanda, Grahaganitakhanda and Sraddhanirnayakhanda.

Pancahgaganita is an essential part of astrology. K.P. Narayana

pisaroti says that 'in astrology, students are studying planetary

calculation with the help of pancanga and so they should study

pancahgaganita first of all^'. Second part contains five khandas.

Vyatipata, maudhya, chaya, srhgonnati and grahana are the topics,

and so it is called as Paficabodha, This part depicts many devices

for grahaganita of astrology.

Pisaroti says 'the grahaganita is calculation of gativigatis or

movements of the planets. So it is more complicated than

pancahgaganita^'. Punnasseri has depicted all these parts with a

number of his own Sanskrit verses. So the work

Jyotissastrasubodhini is an outstanding ganita work on both

astronomy and astrology which is written in one hundred and

eightythree verses.

' Punnasseri Nambi Nilakanthasarma, K.P. Narayanapisaroti, dept. of Cultural

publication, govt.of Kerala, 1990, p.179.
^ / 6 i d . , p.179
 108

Jyotihprakasaka

A.R. Rajarajavarma (1863-1918 AD) was a great astronomer.

His contributions on astronomy are noteworthy. Jyotihprakasaka is

the famous work of Rajarajavarma that was written for his students of

Thiruvananthapuram Sanskrit institutionV This work follows as a

commentary on Goladhyaya of Siddhantasiromani of

Bhaskaracarya. In it he included eastern and western astrological

theories and their differences and especially proudly says about the

astrological traditions of Kerala.

He has written a number of astronomical papers. 'Some myths

in astronomy \ ^Development of Hindu astronomy. Astronomy
of Kerala and Kdlaganana are famous in this category.
Samayanirnaya
Samayanirnaya is a work on ganita by A. Cellappan jyotsyan

Ajakulatt near Kovalam in Thiruvananthapuram district. He highlights

some methods to find out accurate birth time of a person and

introduces several types of simple methods of jatakaganita. The work

is written purely in Malayalam prose with an elaborate preface by

P.S.Purushottaman Namputiri^.

' A.R.Rajarajavarma, ed. Chandrika Sankaranarayanan, Keralabhasha Institute,

Thiruvanthapuram, 1991,p.133
^ Samayanirnaya, Published by the author, Thiruvananthapuram, in 1967
 109

Kanakkusaram
The astronomical work Kanakkusaram of unknown authorship
contains astronomical computations for students and astrologers and
astronomers. The work is written in simple Malayalam verses.
Ganitasucika^antha
Ganitasucikagrantha is an astronomical work discussing
with planetary calculations. It introduces ganita techniques in six
chapters. The work is written by Govindabhatta who is a member of
the great Talakkujattur Govindabhattatiri's genealogy and may be
dated about 1700 AD.
Ganitanirnaya
The work Ganitanirnaya belongs to ganita section of
astrology written by Purushottaman Namputiri of Puliyur near
Chengannur. The author states that the work Ganitanirnaya is a
renovated work for newcomers in astronomy. With the influence of
ancient ganita texts he introduces all techniques of ganita easily in
eleven chapters. Paiicangadhikara, madhyamadhikara,
sphutakriyadhikara, triprasnadhikara, candraganitadhikara,
kostakadhikara, visesadhikara are the areas of this work. The
commentary is known as Pancabodhaprakdsika;

^YT?Wr*cRT4^TSelccig5MiTeRJpT I
 110

PahcabodhxiganUahhasa
Five works are available in tlie same title

Pahcabodhaganitabhasa. Pancabodhaganitabhasa is a

translated work. One of the above said Pancabodha is in Malayalam

in eight khantas. The first khanta is not translated and it enumerates

astronomical computations namely dhruva, haraka, grahasphuta,

kalidinayanam, visuvadhruva, vyatipata etc.

Pancabodha commentary

Pancabodha^ of unknown authorship is an astronomical work.

N. Gopalapanikker has commented it recently. He refers the

Sastrasucini (Satsarasucini) as a commentary on it written by

Ramakrishnan Embrantiri.

It is written in nintythree verses in nine khandhas. The word 'bodha' is

corresponding to the digits '93'. Gopalapanikker commented it with

sufficient quotations from a number of works.

' Ganitanirnaya, Purushottaman Namputiri, Kottayam, 1930, p.1

^ Pahcabodham, ed. N.Gopalapanikkar, Jyotishavidyapitham, Thiruvananthapuram, 2002.
' Ibid.,\n preface.p.ii
 11

Uparagavimsati
The astronomical work Uparagavirnsati by Panditaraja K.

Acyutapotuval with Malayalam commentary^ is concentrated on

grahaganita, grahana, suryasphutaganita, candrasphutaganita in

twenty verses^.

Varaganitapravesika
The ganita work Varaganitapravesika is attributed to

P.K.Koru .It explains only astronomical notations and computations

namely gamaganiyamas, nyasaganabhedas, dvipadakhatavistarana,

gamagasreni, jyavivarana, bhedakasamakalanas, ganitaprayogas,

varaganltasiddhantas, Tellarsiddhanta Maelorinsiddhanta,

laugriisiddhanta etc. The form of presentation is in prose and

Malayalam^.

Prakirnasangraha
Prakirnasangraha of unknown authorship is a small valuable

work on astrology which is focusing on astrological and astronomical

calculation. The starting verse of it is as follows:

^ 4 ^ ^ H-^JidHlf^dHHj I

' Uparagavimsati, ed. K. Acyutapotuval, the Sanskrit college committee, Thrippunithura.

^Ibid., (^MT^Rm* ^ •=^^ *^M\'^ ^ giRmlTift^irm HmH\-i (C)«I«JSHII) p.l
^ Varaganitapravesika, P.K.Koru, Kerala Sahitya Academy, Thrissur, 1959
•* Op.Cit, K.S.S.C, vol. Ill, p.329
 112

Kanakkusaram and Kanakkusaram

» 9 0 •

halaprahodhanam
The two works Kanakkusaram and Kanakkusaram
balaprabodhanam^ both are dealing with the ganita in Malayalam.
Both these works are very different in presentation. So it can be
assumed that the authorship of these works is remaining to different
persons.
Balendusekharasutarn ganariathamettam
vandiccu vaniye vananni harirn gurum ca
nana munin tolutukondu kairnkkusararn
nere camappatinnu sdmpradamdrabhe nan.
lildvatimapi kanakkathikaravum kandennotu
madguru parahhatumorttukontu
bdlaprabodhakarandya manipravdlai-
ruktam maydlpahrdayena kanakkusdrarn^
Karanapariskarana ^ndPancangasuddhipaddhati
Karanapariskarana^ is an important Sanskrit work on both

astronomy and astrology written by A.R.Rajarajavarma, which is

composed and based on the deep study and observations of ancient

astronomical works and planetary positions. The work is created with

the help of a group of famous astronomers in astronomical conference

' Kanakkusaram balaprabodhanam, critically ed.by. CT/^:hyuta Menon, MORI no. XXII,
1950.
^ 76 jd.,verse 1,2
' Karanapariskarana, Bhaskara press. Thiruvananthapuram,1914
 113

was held at Kalady in 1910 AD. The work is starting with an invocatory

verse as:

Suddhadrgganita
The. valuable and popular work Suddhadrgganita by

V.P.Kunjikannapotuval of Payyannur in Kannur is a renovated ganita

work which introduces the process of calculation of planets,

pancaiigaganita etc in nnodem method. The author has stated that

most verses are his original contribution^. Ganitaprakasika of

K.V.A.Rama potuvaj and Suksmadrgganitasopana of unknown

authorship are other renowned works on ganita. The work

Suddhadrgganita is written due to the influence of the

Ketakigrahaganita of Vehkata Ketaka^.

SuksmadrgganUa

Suksmadrgganita is a mathematical work dealing with

astronomy and astrology written by N. Gopalapanikkar based on

fifteenth chapter of Siiddhadrgganita of V.P.Kunjikkannapotuval

and Sripatipaddhati of Sripati. The explanation is going on in six

parts as sutrakarikas, ayanarpsa, dinamana, ratrimana, rasipramana,

udayalpara, udayalpurva, and lagnasphutayana.

' Ibid., p.1

^ Suddhadrgganita, Kunjikanna potuval, Silvar jubilee printing worl<, Kannur .1978, in
preface, viii
' Ibid., p.vi &vii.
 114

Works and commentaries on muhurtta in Kerala

The word muhurtta means 'time'. Muhurtta was \/ery popular in

classical tradition of Veda. Taittariyabrahmana provides some

details about muhurtta as: 'am cTsn? f^ra^g^fer 5r5[KTT ^^rf^

jRrf^cnf^RiR^^JT^ IT?^ T?^ CRT I ^ ^ 3f?^ gicff: ^ ^ 11^' Muhurtta

is one of the impotant part of Indian astrological tradition. Kerala

strictly follows them. There are a number of works on muhurtta from

Kerala.A brief sketch of such works is provided here.

Muhurttaratna
Muhurttaratna^ and Muhurttadipika of Govinda Bhattatiri

of Talakkulattur (1237-1295 AD) are two valuable works on muhurtta.

Paramesvara of Vatasseri has written a commentary on

Muhurttaratna of Govindabhattatin. ' ^ ^frf^Rl^l^znMw ^TT^^g^

^ ^5^#?r?rajRan^ ^i^;sfc6qraTll^'. But Vatakkumkur states that

Paramesvara, the commentator of Muhurttaratna, is absolutely

different from Vatasseri Paramesvara'*.'

Acarasan^aha
Acarasangraha of Paramesvara is a valuable Sanskrit

muhurtta work on astrology. It deals with the selection of auspicious

' Taittariyabrahmana, 3-10-6, see, 3-10-1

^ Muhurttaratnam ed. Dr. A.Sripaclabhatta, Varahamihiraprakasan, T?iiruppathi,1999.P.xi, in
preface. The CuratoK)ffice Library, Thiruvananthapuram Col.No.131. (Mai), devanagari CO.
LNo.144.A.4B.no.750a. And the Govt oriental MS library, Madrass (GOML.N0.3295.)
^ Ibid., chapter.lV
" Op.Cit., K.S.S.C, vol.l,p.407
 115

moments for the commencement of momentary functions in one's life.

It will be very useful to anyone who believes in astrology.

3?ramm? Ri«^f^dmissi ^j^t'^m 11^

Muhurttapadavi
Four muhurtta works are popularly available by name
Muhurttapadavi in Kerala. Ullur informs that two of them are unique
and similar and one among them may be attributed to Talakkulattur
Bhattatiri^.

Another Muhurttapadavi is a famous work on muhurtta of

Mattur Namputiri (15*^ century AD). Several commentaries are
available on it.
Muhurttam bhasd by Alvanceri Tamprakka}'* and
Balasankara by Mahishamangalam Sankaran Namputiri (1534 AD),
Varadipika by Paramesvara Namputiri of Purayannur (1775 AD) and
Sarvarthabodhini by S. Purushottaman potty of Puliyur (1912 AD)
are famous commentaries on it.

' Acarasangraha ed.by KVisvesvafiamma & Acarasangraha, O.R.I.M.S.S Library,

Thiruvananthapuram, (No.250.TSS) 1981, verse.2
^ /6id.,verse-366,p.66
^ Op.Cit., KS.C, vol.1, p.123
* Muhurttambhasa, Ajvanceri Tamprakkal, Panchangam Bookstall, Kunnamkulam, 1955.
' Muhurttapadavi, verse.2
 116

Varadipika
Varadipikd is one of the best valuable Sanskrit commentary on

the Muhurttapadavi of Mattur Namputiripad written by

Paramesvaran Namputiri of Purayannur. He was a disciple of

Agnidattan Namputiri. He says that it is written by him as per the

demand of his preceptor.

'snwn ^g^sRTT "Efv^ ftm ^ ^ ^ t f ^ 11

He wrote this commentary with the help of a number of muhurtta

works. His life time is said to be in 1775 to 1839 AD.

^^^<^o^\is^\ -f^ sp^^tf^ 11^

5 T R ^ ^ cb«umi cj>{cnf>^cb|>5si|i

While he explains the verse "pratyuhapranihantaram...^'' he has

mentioned several renowned works namely Pahcasiddhanta,
Sadsutra, Muhurttaratna, Muhurttadipikd,
Vidhiratnasarasamuccaya, Sarvasiddhi, Pancasika,

' Op.Cit., K.S.C, vol.111, p.510

^Ibid., p.511
 117

Kdlaprakdsikd, Acdradipikd, Acdrasangraha, AMdhaviya etc.

Besides he gives a note about his commentary to indicate the

greatness of the Varadipikd commentary. His words are as follows:

Dr. N. Gopalapanikkar has written a commentary on

Muhurttapadavi^ namely Dipaka in Sanskrit.

Sugamabhdsdvydkhyd^ is a commentary on Muhurttapadavi

written by A. Velupillai of Karalikkal is also an important work in this

regard.

Muhurttanmdhaviya
Muhurttamddhaviya^ of Vidyamadhava {1325-1425 AD) is

an authoritative work on muhurtta section. It deals with the

determination from an astrological point of view of the proper time for

the performance of the religious rites and ceremonies in fifteen

chapters.

Vidyamadhava who proposes to put in correct language the

essence of what is contained in the works of Vasistha, Brhaspati,

^Ibid., vol.11, p. 124

^Muhurttapadavi, Gopalapanikkar, Jyotisastra vidya pitham, Thiruvananthapuram, 2000.
^ Sugamabhasdvyakhya, Velupillai, Sreeramavilasam press, Kollam, 1949
" (N0.13593, M.O.R.1) (13594)
^ Madhaviyam, Madhava, 1-4, ST.Redyar&sons.1987, P.2.
 18

Gargya and others. Madhaviya, Muhurttamadhaviya,

Vidyamddhaviya and Muhurttadarsana are synonyms of

Muhurttamadhaviya. '^ f^iMi^iP^ ^5|^k?t^l^'. The auother has

denoted that what the subjects in this work in brief are as:

sidNsiMssT Pl^-cHlR;fScil'^v^'+^Mi^^lRcb!^^:^ 11

^cIMfcikil - ^ 4 * 1 4 ^ 1 ^ ^Mlf^t|HMfclc»>lulHH I I

cTRTf^ c P H " ! ! ^ 4^tMi4^j|lx|>!|fc; 4)d>H5l: ^ f c f l

Commentaries on Muhurttamadhaviya
On Muhurttamadhaviya many commentaries are available.

One of them is written by P.S.purushottaman Namputiri by name

MuhurttadarsanaTn bhdsa^ and it is published in 1987 AD.

Another one is written by Subrahmanyan Tirumumpu of

Kunnathumana which is known as Bhdvaprakdsa. Vatakkumkur has

documented some details from the commentary Bhdvaprakdsa as

"HNMcblJei^ Moxjcjj^lltiii^: ^ I '.Visnu the disciple of Vidyamadhava has

also written a commentary on it namely Adarsa or

Muhurttadipikd.

' Madkavlyam, Vidyamadhava, S.T.Redyar and sons kollam, 1987 (I- 4), p.2
2/6irf.,p.232-233
^ Muhurttadarsanarnbhasa, P.S.purushothaman Namputiri S T . Redyar and Sons, Kollam
" Op.Cit.. KS.S.C, vol.1, p.400
 119

He was known as Madhavapandita, Madhavabhatta and Vidya

Madhava.

Muhurttasataka commentary
Acaradipika is a commentary written by Ravi Namputiri (1425-

1500 AD) on Muhurttasataka of unknown authorship.

Muhurttabharana m

Damodaran Namputiri of Alattur, the son of Paramesvaran

Namputiri has written a muhurtta work namely Muhurttabharana

It is very popular and an outstanding work among the astrologers of

Kerala.

' Op.Cit., KS.C. vol. II. p.107

^Ibid.,K.S.C, vol.ll.p.127
^ Op.Cit., K.S.S.C, vol.l.p.352
 120

Asaucacintamani 9

Asaucacintamani of unknown authorship is also belonged to

muhurtta section which contains brief explanation of Asaucadipikd

of Paramesvaran Namputiri of Malamangalam. The work starts with an

invocatory verse as:

ul-Hll^JidlPl f m ^ rfm-

"^^ f ^ ? F t ^ TTTcfT^f^ 11^

An elaborate but anonymous commentary is available on this

text in which he salutes to the deity God Siva of Nilayakrodu and

goddess Bhagavati of Kodikkunnu. It must have been written in the

nineteenth century AD^.

Vararucikrtam vakyam
This work is written in two parts. First part deals with

Vararucivdkyas of Vararuci and in the second part namely

Kaladipam auspecious muhurttas for ominous ceremonies which

has been done in prose style. Majamahgalam Saiikaran Namputiri is

believed as the author of this work^

?p»T^4g siidMi *id5im-ti 41MCJJH 11

^Op.Cit.,KS.C, vol.lll.p.96
^ / 6 i d ^ vol.111, p.96
^ Kaladipam, ed. Gopalavariyar.P.R of Pandanatti! Sriramavilasam press.Kollam,1129, p.17
 121

Muhurttadipika
Muhurttadipika is a good work on muhurtta written by

Narayana of Kannanparamb.

A notable commentary of Syamalavarana is available on

Muhurttadipika:
^illMdciKUKM: ^i^e^i-^ldilRl ^JTcT^hfil^ 1^

Muhurttara bhdsd of unknown authorship and date is also available

in this regard.

Kriyasangraha
The work Kriyasangraha of unknown authorship elucidates

muhurtta which is very popular and valuable. It mainly aims to

sraddhaganana related to the death ceremony.

^l.^^'Sflf^^tuJHf^ijm^d-iJ^^^cl 11^

The author of this work is familiar with each and every custom of

various areas of Kerala.

^Ui\>Hin-i^ J^J||[c|xa>!>t>cH^ld 3>4^ejb)'^*H I

7ft3Ti^nf%5? ^ ^mfcT cb)d*^ T T ^ f^im 11'*

' Op.Cit.,KS.S.C, vol.ll,p.498

= /6irf., vol.111, p.327
^Ibid., vol.11, p.557
* Ibid., p.558
 122

Muhurttasaranidipa
Muhurttasaranidipa is an anonymous Sanskrit commentary
or Tikd on Muhurttapadavi. The first verse of Saranidipa quoted
by Ullur is as:

One of the Muhurttapadavi^ commentaries with introduction of

Kolatteri Sankara Menon is a famous commentary on
Muhurttapadavi. Balasahkara in three pariccedas contains thirty-
six verses.
Vanimdtavinevandiccu gurum ca parame^vavaram
muhurttapadaviminnu bhdsydy vydkaromyaham^.
Muhurttam bhdsd and Sugamabhdsd vydkhyd both are the
commentaries on Muhurttapadavi written by Alvanceri Tamprakkal
and A.Velupillai of Karalikkal respectively.

Muhurttavidhi
Muhurttavidhi is a muhurtta work written by a member of
Tamaralallur (Taranalallur) family. The work is also known as
Muhurttam bhdsd and popularly known as Tdmaranallur bhdsd
which mainly deals with fixing of auspicious time for good ceremonies.

' Op.Cit., KS.C, vol.ll, p.124.

^ TTie work is published under the authority of the court of Travancore, In 1926
' Muhurttapadavi, p.1
 123

Kaladipaka
Kaladipaka^ is also a muhurtta work of unknown authorship

and date which is commented by N.E. Muttusvami. Gopalapanikkar

also commented it by the same name, which is published in 2000 AD.

Another one is Kalamrtam of unknown authorship which is

commented by M.C Krishnapillai of Koipram by name Piyusadhara^.

Muhurttasangraha
Muhurttasahgraha^ is a popular work on muhurtta edited

by Ramakrishnapanikkar of Perihgad. It is not an independent work.

He has compiled essential verses on muhurtta section from authentic

popular muhurtta works.

Keralite ^orks on prasna part

Like any other section of astrology, the prasna section was

familiar even in classical age. In Kerala it was highly developed from

very remote past. Vivahaprasna, Mustiprasna, Tambulaprasna,

Astamangalaprasna etc are some sub sections of prasna. There are a

number of works and commentaries available on prasna. A number of

prasna works are available written by Keralite scholars. Some of them

are published and many are yet to be unpublished. Here a brief

discussion about the prasna works and commentaries of Kerala in

general is given.

' Kaladipakam, ed N.E. Muttusvami, Bhagyabook house. Thiruvananthapuram .1685

^Kalamrtam, M.C Krishnapillai, Pancangam Bool<stall, Kunnamkulam, 1179
•* Muhurttasangraham, ed. Ramakrishnapanikkar, D.C.Books, Kottayam, 2000
 124

Prajnanapradipa, Prasnajnana, Krsniya, Prasnabhdsd,

Prasnaprakdsika, Prakdsadhdrd Prasndnusthdnapaddhati,
Daivajhapdritosini, Prasnasdra, Santdnadipika,
Prasnamdldbhdsd, Prasnamdrgambhdsd, Prasnaldhcanam,
Prasnatantra, Citraprasna, Prasnapradipa, Arudhaprasna,
Prasnamdrga, Prasnaprajndnapradipikd, Prasnariti, Dvisati,
Prasrmyana, Prasnabhusana, Prasnadipikd, Prasnakautuka,
Devaprasna, Astamangalaprasna, Devaprasnavicintana etc
are the major prasna works available now.
Prajnanapradipa
Scholars attributed that the author of the work

Prajnanapradipa is Jaimini. Some agree that the author of this text

may be a Keralite one. N.E. Muttusvami edited this work in both

Sanskrit and Hindi languages by name of Keraliyajyotissdstra. It is

also published from Madras and Delhi by name jaimini's

Jndnapradipa which contains four hundred and seventy two

verses\

Prasnajnana commentary

Prasnajhdna of Bhattolpala {2^ century AD) is a valuable

astrological work .The work is dealing with various matters of prasna

in detail.

^^St ^ W ^ c R JR^T^TPf %cTRI ^cif^cjm I f

' Keraliyajyotisastram, N.E. Muttusvami, in introduction, p. 17

^ Frasnajnanam, com.by P.V. Sukumarasastri, Thankam printers, Puthiyakav.1994, p.1
 125

P.V. Sukumarasastri commented it in Malayalam language. Each and

every word of this work was well explained by him.

Krsniya
Krsniya of Krsnacarya is the valuable work on astrology which

is dealing with mainly prasna section. The work is also known as

Cintajnanam:

^fcUJ-W ^fclf^-tll^lH' ^ p j M 5 ^ ^^TTRT11^

It is an authentic work on prasna section. Talakujattur Bhattatiri

quotes many verses in Dasadhyayi from Krsniya. Ullur observes

that the date of this work may be in fifth century AD that according to

the reference from ancient works Unniyaccicarita^.

Caturasundari by unknown authorship is the famous Sanskrit

commentary available on it.

^Tc^ Rl*lddcti5i ^e4ff f ^ 5 ^ ' R f l

Ujutira Variyar, the great astrologer, who admits the work Krsniya an

authentic work on astrology. Itakkatt Namputiri also strictly follows it

in his PraAnamarga:

HldlPl<llc;tifcl ^c<f^ci>bw<t>u^ I

' Krsniya, verse. 32- last verse

^ Op.Cit., K.S.C, vol.1, p.199.
' Ibid., KS.C, p.200
 126

^ wm, 'TScft -m^ ^f^JTT 11^

Also

? t ^ ^fcujlij W?=^ W^ ^^TRT ^>l^. f

The modern commentary written by P.S. Purushothaman Namputiri

named Daivajhavallabha^ in Malayalam is also noteworthy.

Prasnabhasa
•

The work Prasnabhasa '* of unknown authorship is an ancient

and popular work on astrology especially on prasna cinta. The author

of this work was very familiar with medicine and sorcery that well

influenced in this work. He strictly followed the work Dasadhyayi of

Talakkaulattur Bhattatiri. All descriptions are in simple Malayalam

verses. He opines that 'the prasna cinta is accepted by all varnas

(casts) in all times in society as:

Prasnam masattil vipranam

KsatHyarmm dinam prati.
Mandalam prati vaisyanam
Sudrandrn vatsaram pratv'
Prasnaprakasika
Prasnaprakasika is a popular work on prasna which

focusses prasna of astrology in seven chapters. Ullur has

' Prasnamarga, 1-29

Ubid.,)-2Q
^Krsniya commentary by Purushothaman Namputiri, Panchangam Bookstall, Kunnamkulam,
1995
" Prasnabhasa, Published under the authority of Government of Travancore, 1926.
^Ibid.,pA
 127

quoted a verse from this work but he did not give any further details

about the author and date.

Prasnam veccal nate suksmamalappu-

atineravum atukontu pularnulla-
natikadin varuttuka talkdla
lagnasamayamarkkddindm
sphutahnalum prasna nirnayavum
pinne varuttu trisphutannalum .
Prasnanusthanapaddhati
Prasndnusthdnapaddhati of unknown authorship is a work

on astrology. It deals with astrological norms like prasnavidhana,

badhapratikriya, bhavacinta, laksanakathanam etc in twenty-five

chapters. The fifth chapter deals with only to the astamahgalaprasna

of astrology.

M R<chldvj14>ei t ^ ^ ^ r f ^ ^fT^ 11

Itakkatt Namputiri quotes many verses from

Prasndnusthdnapaddhati in his Prasnamdrga. The work starts

with an invocatory verse praising the Sun as

3 ? ^ ^d)chM4lMI^ T r m f ^ m c T ^ r M I

' Op.Cit., KS.C, vol.111, p.258

^ Prasnanusthanapaddhati, S.T.Redyar & sons, Thiruvananthapuram, 1982, p. 1
 128

Commentaries on Prasnanusthanapaddhati
DaivajhapdritosinV is a valuable and popular commentary on

Prasnanusthanapaddhati written by P.S.Purushothaman

Namputiri. 'ffcf vrij)(c|t<Mfu'^d^'(>t<)TlH!^l4^d5tl5ldl[^"'!JI'(siJWi TNTSn^sSTRt

Paddhatipradipa^ is another commentary on it by

N.E.Muttusvami for purvardha only in fifteen chapters. In the first verse

he attributes the authorship of Daivajhavallabha to Varahamihira.

^ ^ T M ^ f^^ t^lRccrm ^TFT l"*

Prasnasara
The work Prasnasara of Madhava of Ramamahgalam dated

about eighth century is a good work on prasna section.

incakalvamadhavanpdthyamdkki

bhdsdprasnam connativannamallo^.

It is dealing with astrological theorems likes lagnanayana, ayuhprasna,

badha (sorcery) etc in one seventy two verses. The author salutes to

the Brhajjdtaka. Most of the verses are taken from Dasadhydyi

commentary of TalakkulattOr Bhattatiri.

' Daivajnapdritosini commentsry, P.S.Purushothaman Namputiri, published in 1950

^ Ibid., p.388
^ Paddhatipradiparn, N.E.Muttusvami, Bhagya book house. Ttiiruvananthapuram, 1993
^/6Mi.,p.1
^ Prasnasara, Edited by K.Sambasivasastri, published under the authority of the government
Her Highness the Maharajni regent of Travancore in 1929
*76irf.,16-223
 129

Horarthamayatupadesamenikkutannu
govindamangalamdyatunambitanne\
Santanadipika
Santanadipikd^ of unknown authorship is a famous worl< on
astrology which deals with prasna theory in seven chapters. A number
of verses of Santanadipika is referred to in Prasnamarga of
Itakkatt Namputiri. Hence the date of this work must have been
before 1650 AD.

Prainamala hhasd
Prasnamdld bhdsd of unknown authorship is a work on
prasna section written in the form of prose. The work not only deals
with prasna theory but also discusses nimitta and omens.
Jdtakasdraniialilum dutalaksanamNimitta
• • • • •

sakunddikal sphutapariksakal ihnane

tutanni parahnirikkunna laksanannale
oronnine kramattdl arihnavannam
bdlaprabodhanamdyittu etuttdutunu^
Ullur observes that the work may be dated about ninth or tenth
centuries AD"*. It is written in mixed Sanskrit and Malayalam.

' Ibid,, I -9
^ Santanadipika with the commentary of K.K.Janarddanakurup, Girijakumar astrological
Research foundation, koratty. Koratty,1999
' Op.Cit.J(.S.C, vol.111, p.257
" Ibid., p.258
 130

Prasnaprajfianapradipika
Prasnaprajnanapradipika of unknown authorship is an

astrological work deals with prasna section of astrology.

Paramesvaran pillai of Vatayattukotta has written a commentary on it.

Most of the verses are compiled in mixed Sanskrit and Tamil

languages. It must have been made with the influence of the Dravidian

astrological work Cinentimala^ It is also called Jndnapradipikd:

Prasnalancana
Prasnaldncanarn of unknown authorship focuses mainly the

cause or nimitta using in prasnacinta. The author of this work says

that he created it with a long time observation.

He mentions that the good and bad omens are closely related to past
birth of a person.

-^X^^ ? I f ^ ^ W Pl^cJAjRl J|xWdH I l'*

' Prasnaprajnanapradipika of Paramesvaran Pillai of Vatayattukotta, Sri Ramavilasam

press, kollam.1936
^76Ki.,1-2
^Prasnaldncanarn, Publisfied by Panchangam Bookstall, Kunnamkulam.1932
" /6iU,p.107
 131

Sankara Variyar of Konatt has commented it by name Nimittasastra

with elaborate explanations^.

Prasnatantra
Prasnatantra of unknown authorship is a work on prasna part

of astrology which is written with the help of the astrological work

Tajiknilakanthi of Nllakantha, written in four hundred and

twentyfive verses in four chapters. It discusses several astrological

terms like 'ithasalam', 'mrthasalam' etc that may not familiar to

Keralite scholars. B.V.Raman says "In my practice most of the

predictions made by me essentially based on this book have been

remarkably fulfilled^".

Citraprasna
Citraprasna of unknown authorship is one of the rare works

on astrology. Nimitta and prasnacinta are mainly discussed in it. Each

of the verses is beginning with the pictures of gods and goddesses,

thirty-six in number. It is written in Sanskrit and explanation is seen

only in Malayalam^.

Prasnapradipa
Prasnapradipa of Srinarayanasiddhadasa has a bhasa

commentary in the same name written by Gopalavariyar of

Pandanattil. It discusses the rules of prasnacintana. In this valuable

' Pra^naldncanam com.of Sankara Variyar Panchangam Bookstall, Kunnamkulam.1932

^ Prasnatantra, ed. by B.V.Raman, in Introduction.
' Citraprasnam, Sreeramavilasam granthavali, no.45, Malayala parishkarana committee,
Kochi,1939
 132

work he has introduced several popular divisions of prasna namely

aksaraprasna, tambulaprasna, nastaprasna, musthlprasna etc.

Prasnapradipa Is compiled with the application of notable

vrttas in eleven chapters. The name Narayanasiddhadasa means 'the

devotee of god Visnu. Starting verse is as:

vHfrfcr44 ^ * r ^ xi rrfm^^PTi

M^^TfoH ^^fcR? M*v!lPl ^W-k^H I f

Siddhantadtpika commentary

Prakdsadhdra^ is an important commentary work on

Siddhantadipika of Paramesvara of Vatasseri written by

K.K.Janarddana kuruppu. It deals with prasna cinta in detail.

Arudhaprasna

Sahkara the author of Mantrasdra has written a work on

astrology by name Arudhaprasna. In this work he discusses all

astrological informations of prasna section. The invocatory verses of

both works Mantrasdra and Arudhaprasna are same. And so it

may be said that the authorship of Arudhaprasna may be attributed

to Sahkara^.

' Prasnapradipam, P.K. Gopalavariyar of Pandanattil, Sriramavilasam press Kollam,1960

^ Prakasadhard commentary, K.K.Janarddanakurupu, Girijakumar astrological Research
foundation, koratty. 1999.
^ Op.Cit., K.S.S.C, vol.11, p.588
 132

Prasnamarga
Prasnamarga is a valuable systematic work on prasna part on

astrology of Kerala written by Itakkatt Namputiri (1625-1695 AD) near

Kannur. He was famous by name Panakkatt Namputiri.

Still his name is not known. Some say that his name may be Visnu\

His birthplace and name of preceptors can be seen in this work as:

^ VJIHRT ^cl5ll: c R T f T ^ ^ ^ 11

f^lWIJiJ ^RjcbNIki Mi^Hc|rHlMRl^iJ<^ I P

The present work contains with elaborate explanations of prasna

discussions. It is written based on several ancient classical works on
various areas of knowledge especially astrological works like
Brhajjataka, Krsniya, Dasadhyayi, Ratnadipika, Madhaviya,
Vidvajjanavallabha, Aryasaptati, Sadpahcasika,
Parasarahora, Muhurttaratna, Prasnasangraha etc.

'Jyotisalekhamala, (part-l)ed. Muttusvami (article) '^Prasnamargam by Itakkatt

Narayanan, Bhagyabook house, Thiruvananthapuram, 1984
^Prasnamarga, 1-1
' Ibid., I -4
 134

The verse '^pfBgRo^WT^'R^ •^iHv^wmHl^l' mentions that a work

on ganita also may be attributed to him. The work Prasnamarga is

dated 1650 AD.

Narayanan of . Itakkatt points that the author of the

Prasnamarga who had written commentary on Krsniya of

Kfsnacarya, Mddhaviya of Madhava and

Prasnanusthanapaddhatf.

Commentaries on Prasnamarga
Durgamarthaprakdsini is a commentary but the work is

known only through the references like '^^T?^ ^ HCII^CI f^psErni^rm ^^

cm ^*IHI4: 5TcPT9^l^' Uparatnasikhd is a famous commentary on it

written by Punnasseri Nambi Nilakantha Sarma'*. Ratnasikhd of

Ramavarfyar of Kaikulahhara is the elaborate commentary on it.

Nllakanthanasari (acari) (1964 AD), a disciple of Valiya Koccunni

Tampuran of Kodungallur has written a commentary for the purvardha

of Prasnamarga by name Jyotisikamanoramd. SdrabodhiniP is

a latest commentary on Prasnamarga written by M.K.Govindan of

Krishnalaya in two sectbns as Purvardha and Uttarardha.

' Op.Cit, Jyotisalekhamald, p.36 &K.S.C. vol.111, p.92

^Ibid., p.38
^ Op.Cit., KS.S.C. vol.111, p. 336
* The educational supplied depo, Thiruvananthapuram, 1986
^Prasnamarga with commentary, by M.K.Govindan, Krishnalayam publications, Kochi,1986
 135

^ 5 ? ^ ^ TTFH wfH ^^Tc^ siKsJjt cb><1^^H I

This commentary is very useful to all astrologers. Anvaya and

sara are given one by one in detail. Prof. N.D.Vijayanunni also has

commented the Prasnamarga with Malayalam interprettation in two

parts\.

Prasndnusthdna^ is a recent commentary based on

Prasnamarga by N. Gopalapanikkar. Presentation of this

commentary is simple with elaborate explanation. Many verses are

taken from several ancient astrological and astronomical works.

Prasnamargam bhasa
Prasnamdrgambhasa^ of unknown authorship is a work on

astrology especially focussing prasna theory in ten prakaranas written

in mixed manipravala and Sanskrit verses. Of them the first three

prakaranas are dutalaksana, arudhanayana, and

karakadravyavijrianas. In the fourth prakarana comprises of

coraprasna, satruprasna etc and the fifth prakarana enumerates the

astamangalyaprasna in detail. Sixth prakarana explains mrtyulaksana.

Seventh prakarana describes about longi life of a person or dirghayus.

Eighth and ninth chapters are respectively depicting rogalaksanas and

badhavivarana. The tenth chapter describes different rules of different

' Prasnamarga, ed. N.D.Vijayanunni, Panchangam Book stall, Kunnaml<ulam.1177

^ Prasnanusthana of N. Gopalapanikkar, Jyotishavidyapitham, Thiruvananthapuram, 2000
^ Prasnamargambhasa, TSS.no. 163, ed. K.Visvesvariamma, ORI -MSB Library,
TTiiruvananthapuram, 1987.
 136

temples. It is not a commentary on Prasnamarga of Itakkatt

Namputiri:

natva vighnesvaram vacam

gurum catha navagraham.

prasnamargam pravaksyami

bhasayay vistariccatum.

varahahora kandittum

prasnamargam tathaiva ca.

sadpancasikayum tadvat

yathd sastranusaratah.^
Prasnariti
Prasnariti of Itakkatt KOkaniyal is a valuable and authentic

work on prasna section. The author of Prasnariti was a desciple of

Itakkatt Namputiri.The first twelve chapters discuss about

Prasnamarga in verses. It is written In Malayalam. Nilakanthanasari

(acari) has recently commented It in Malayalam^.

Dvisati
Dvisati deals with the prasna part of astrology. The author of

this work was a Brahmin of North Malabar near Thalipparambu at

Kannur.

' Ibid., in preface, p.ii

^Prasnariti commentary, Nilakanthanasari (acari), S.T.Rediar&sons, Koltam, 2005
 137

A verse of daily routine for a good astrologer is given at first as:

Prasnayana
Prasnayana is a Sanskrit astrological work with a Sanskrit

commentary. It deals with the prasna part written by one

Purusottama:

^Tcm m^m n^ ^ H I ^ #=T ^eftf^^ 11

There are no personal details about the author. His full name is given

in the last folio of its manuscript as 'Kuttaledatt Purusottaman muttat.

He was a resident of 'Sfpradesa'. Vatakkumkur identifies that the

'Srpradesa' is Thriprayar'^.The work is written in fifteen chapters.

Bhusanaprahha
Prasnahhusajia is an important work on prasna part of

astrology by Jivanatha in sixteen chapters. N.E.Muttusvami has

' Op.Cit.^.S.S.C, vol.111, p.512,

^Ibid., p.513
^ Prasnayana, l-i p.1
^Kerala sahitya caritram carcayumpuranavum, part-l, 1967.p.225
 138

commented on it in Malayalam language by name Bhusanaprabha.

The method of commentary is simple as he is given anvaya and

explanation respectively .

Nimittasastra
The concept of nimitta is highly influenced the human mind

especially as seen in Ramayana, Mahabhdrata,

Kumdrasambhava, Raghuvamsa etc. In astrology the term nimitta

is well discussed.
>^lf^liI^|U|i ^ ? r ^ ^ f t ^ ^efT^cFT I

Nimittasastra of Satikaravariyar is a famous work in which

discussed this sort of information. A number of classical astrological

works like Vardhasamhitd, Mahdydtrd etc discuss this nimitta.

The author says that the ahgacalana and sakunas are taken from the

work Mahdydtrd of Varahamihira"*. It is an authoritative work on

astrology as well as prasna section.

Prasnadipika
The work Prasnadipikd^ of unknown authorship is a

renowned work on astrology, written in the form of questionnaire. The

' Bhusanaprabha commentary by N.E.Muttusvami, Bhagyabook house,

Thiruvananthapuram
^ Nimittasastra, Sankara Variyar, Panchangam Bookstall, Kunnamkulam, in preface,
p.lv,1986
" Ibid., In preface, p. iv
^ Pub.by. A.R,P. Press In 1937
 139

astrologer identifies client's problems through these questions as in a

psychological treatment.

Prasnakautuka
The Prasnakautuka^ of Rudraparasava is a very useful work

on astrology. It discusses devaprasna.

It starts with an invocatory verse as:

cbldl^>icj>^M|,Hcflcil !?lfTb::<i||fci^cbH^

Devaprasna
In Kerala only a few works are available on devaprasna section

of astrology. One of them is by name Devaprasna"^ with Maricika

commentary written by Sankaraganaka of Onakkur.

Tantrasamuccaya, Prasnamarga, Krsniya, Muhurttapadavi,

Prasnariti, Tantraratndvali etc are the works referred to in
Devaprasna. The work is divided into nine chapters.

' Prasnakautukam, Parasava, Panchangam press, Kunnamkulam,1986

' Ibid., see at the end of the work.
Ubid.,pA
* Devaprasna by Sankaraganaka, National Bookstall, Kottayam, 1981.
'/bid., p.1
 140

Astamangalaprasnam
Two works by name Astamangalaprasna are available. One
of them is written by Ulutira Rudra Variyar of Desamaiigalam. He
provides full details of astamarigalaprasnacinta of Kerala. On it a
Malayalam commentary is available by name Astamangalaprasnam
bfmsa of unknown authorship. Second one is written by
N.E.Muttusvami^ in " twenty-four chapters by name
Astamangalaprasna in Malayalam prose. He has quoted apt verses
as pramanas wherever necessary.
Devaprasnavicintana

Devaprasnavicintana^ of N.E.Muttusvami is a work on

astrology that specialises mainly the devaprasna theory based on the
references of several valuable works.

Keralite works on Jataka

Brhatparasardhord commeiitary
Brhatparasarahora of Parasara is a popular, authentic and
systematic work on astrology. Sampraddyapradipikd is a
commentary on it written by Govindasvamin and Pradipa^ written by
N.E.Muttusvami in eight chapters which deals with all astrological
theories in detail. Brhatpardsarahorasamksepa of unknown

' Astamangalaprasnam, N.E. Muttusvami, Bhagyabook house, Thiruvananthapuram, 1995

^Devaprasnavicintana of N.E.Muttusvami, Bhagyabook house, Thiruvananthapuram, 1996
' Pradipa commentary on Brhadparasarahora by N.E.Muttusvami, Bhagya book house,
Thiruvananthapuram, 1999.
 141

authorship has also a Malayalam commentary on it written in fifteen

chapters in two parts .

Strijataka commentaries

Strijataka is a part of the astrological work

Vrddhayavanajataka of Yavanacarya (4* century AD). It is an

outstanding astrological work on which two commentaries are

available. One of them is written by P.V. Sukumarasastri^ and other

one is by P.S.Purushottaman Namputiri^, Caturasundari by name in

Malayalam. Purushottaman Namputiri says that there are no much

works in astrology about women. Hence it is very useful to all

astrologers.
•^=S\o^ vjp*TW g e ^ 5?rRTl^ ^ I ^ T M H

V c i i i f ^ y ^ T l l ^ u i ^xT?T? " m ^ ^ ^ c R r

Laghujataka of Varahamihira is a famous astrological work on

which a Malayalam commentary by name Tatvarthadipika^ written

by Vasudevan Pillai of Ambalapuzha is available.

Brhatsamhita of Varahamihira is an important work on both

astrology and astronomy. It mainly deals with samhita part of

astrology. P.S. Purushottaman Namputiri has commented it by name

Ratnaprabha in Malayalam.

' Brhadparasarahorasamksepa, Rediar & Bbcxjk dippo, Thiaivananthapuram,1982

^ Strijataka commentary by. P.V. Sukumarasastri, Pellisseri printers, Kottayam, 1994.

^ Caturasundari commentary by P.S.Purushottaman Namputiri, S.T.Redyar $ Sons,
Koliam,1999
^ Tatvarthadipika commentary by Vasudevan Pillai, Panchangam Bookstall,
Kunnamkulam, 1998
 142

Sarauali of Kalyanavarma {500 AD) is an ancient valuable work

on astrology like Bhrhajjataka. Purushottaman Namputiri has

written a Malayalam commentary on it by name Darpana in thirty

chapters ^.

f^?T4tf^^ ^irmrairGipn c;4uil'teq-i4l 11^

Jatakasara
By name Jatakasara, many works are available in the field of

astrology. Nfsimha^ has written one Jatakasara. Several

commentaries are available from Kerala in the same title. One of them

is written by M.Krishnan Potti of Karakulam"*. There is no mention

about the author and date.

gurukkanmdre vandiccittavaraluktamdyatil
jatakaphalamotitam manusarkku dharikkuvan
It is written in two sections. First part deals with lagnadibhavas and

second part explains maiigalyacinta of women in one hundred and

twelve verses. Sankaran Namputiripad of Kanippayyur has written a

commentary on it in Malayalam^.

' Darpana commentary by Puliyur Purushottaman Namputiri, S.T. Redyar and sons.Kollam.
1180
^ Ibid., p. 19
' Samskftasahityetihasa-p.
^ Jatakasara commentary by M. Krsnanpotti Vidyarambham publications, Alapuzha, 1962
' Jatakasara, commentary by Sanl<aran Namputiripad, panchangam Bool< stall,
Kunnamkulam, 2005
 143

Santanadipika
Santdnadipika of unknown authorship is specialized only on

the Santanabhavas in astrology in one hundred and twenty one

verses.

The author's preceptor was one Vasudeva.The verse is given below.

^5^RRi -m^^ w^Hm w\^ xi I

^{^^4 ^ Ezn^^ ^«^ ^F^TH^^fWmi 1^

Jatakaphala
The astrological work Jatakaphala of unknown authorship

explains predictional views of astrology. It is written in mixed

manipravala and Sanskrit verses;

Gurukkanmare vandiccittavardluktamayatil
curukki jdtakaphalam kurannonniha likhyate^
Jatakaratna
The Jatakaratna^ of unknown authorship is a valuable

astrological work. V.K.Vasuasari (acari) of Tannirmukkam has written

a comnnentary on it. This work discusses all yogas of jyotisa in detail.

^Op.Cit. K.S.C. vol.11, p.96.

^ Ibid., p.255
^ Jatakaratna commentery, by V.K.Vasuasari, Vidyarambham publication, Alappuzha.
 144

Jatakacandrika commentaries
The work Jatakacandrika of unknown authorship deals with

astrological rules for predictions in five chapters. It is very popular in

Kerala and several verses of this work are taken from

Brhadparasarahora. Prakasadhara of K. K. Janardanakurup,

Tatvahodhini of unknown authorship and

Ududdyapradipavyakhya of N.E.Muttusvanni are some

connmentaries on Jatakacandrika.

Jyotisa ullamutaydn
Jyotisa ullamutayan^ is a comnnentary work on Tannil

astrological work Vimesvaraullamutayan it is commented by M.

Krishnan potti of Karakulam by name Sarahodhini with the preface

of Ramalingam pillai. {Maranakkandi and Sitajyotisa are the other

commentary works of Krishnan potti) Sitajyotisa^ has translated by

Amsi into Malayalam. He provides no further details about the original

work.

Udujdtakodaya
Udujatakodaya^ of unknown authorship is an astrological

work composed in metrical style. It deals with the dasa results in one

hundred and three verses. The only information about the author is

that he was a Brahmin belonged to Venad

' Prakasadhara commentary by K. K. Janarddanakurup, 1998

^ Jyotisaullamutayan, Rediar press and book, Thiruvananthapuram, 1968.
^ Sitajyotisa, S.T.Reddyar and sons, Kollam,1988
" Udujatakodaya ed.K.Visvesvariamma, University of Kerala, (No.244) of the
Tiiiruvanantfiapuram Sanskrit series, 1977
 145

Jdtakakalpataru
The astrological work Jatakakalpataru of unknown authorship
is an authentic work on astrology that deals with mainly bhava section
of predictive astrology based on a number of classical astrological
works namely Brhatparasarahord, Saravali, Kundalikalpataru,
Jatakasangraha, Jatakamuktavali, Yavanajatakadipam,
Vrddhagarggahora, Jatakabharana, Bhdvakutuhala,
Brhajjdtaka etc. The work is written in twelfth chapters that
corresponding to twelve bhavas of astrology.
Jyotisadipamala

Jotisadipamdld of unknown authorship is composed in

manipravala style. Although it is written in four chapters and it

discusses all primary astrological elements in simple poetic style.

Hence it is very famous among Keralite scholars.

ganapatiguruvdnim arkacandrdrasaumydn
suragurusitamandam rdhuketum vananni.
lalitamapimuhurttam jdtakam prasnabhdgam
laghutaramiha colldm mandadhi dhdrandya^.

' Ibid., p.29

^ Op.Cit, KS.C, vol.11, p. 254
 146

Laghukalarpana
The astrological work Laghukalarpana of unknown

authorship is famous and popular in Kerala. No further details about

this work is available. Vatakkumkur has quoted a verse from it as:

vj^lfclf% l^U^Mmlf^dMJdn^Vj^: 2}l^<t)ldlf^ c k ; l k ^ l

cbldlcHI rf5)^cflTVi ^ l c r f $ R % 7 | ^ ^ ^ 5 f ^ -W^ 11^

'Sasahkasaradlya
Sasankasaradiya of Sasarikasarada is an extraordinary

independent astrological work. It deals with porutta part of astrology.

This work is written in poetic style. A.N.Acyuta pillai of Aluva has

commented on it. . He gives the name of the author as

Sasankasarada on account of a verse of this work.

The work Sasankasaradiya, introduces five types of marriages

referred to in Keralite astrology as:

f^^T?T xiosrar ^fiw. 5 f r a r ^ H-flf^P^ 11^

The work is starting with a beautiful verse in poetic style:

' Op.Cit, KS.S.C.vdM, p. 325

^ Sbsankasaradiya commentary by A.N.Acyuta pillai, Vidyarambham publishers,
Alappuzha. 1995p. 1
^/6fd.,v-6-p.12
 147

Sangramavijayodaya
Sahgamagrdmavijayodaya^ of unknown authorship is a

Sanskrit independent work on astrology written in twenty-four

chapters. It nnainly discusses the protection of kings and Kingdoms.

According to the rules of this work one can calculate good and bad

times for attacking enemies as well as enemy's accidental attacks.

v ^ ' l ^ * ^ ^ ^ i ? l l WJ]^ viFTcft f l r [ r a ^ T % : |

Ranadipika
Ranadipikd is also an independent and popular Sanskrit work

on astrology written by Kumaraganaka in eight chapters;

awt^Hlsf elldMi f ^ > ^ ><u|cnRcj,| 11"*

It deals with a number of advices for the kings based on astrological

rules. Nayaviveka, yatraviveka, jayajayaviveka, kalaviveka,

sulacakradiviveka, pancasvaraviveka, mrgaviryaviveka, bhupalaviveka

etc are discussed in detail. In Prasnamdrga the author Itakkat

Namputiri has quoted many verses of Ranadipikd authentically. So

at the time of Prasnamdrga it was very popular.

' / 6 i d . , p.1
^ Ed.by Sambasivasastri, pub. under the authority of the Govt, of His highness Maharaja of
Travancore.1936
' Op.Cit., K.S.C, voi.il, p. 125
" Ranadipika of Kumaraganaka, ed. Sambasivasastri, Thiruvananthapuram Sansl<rit series,
1928,p.1
 148

Jatakakarmapaddhatibhasa
Jatakakarmapaddhatibhasd of unknown authorship is a

commentary on Jdtakakarmapaddhati of Sripati. interpretations

are mixed with Malayalam and Sanskrit. It is very useful for preparing

jataka There is no mention about the author and his date in the work.

Jatakaparijata commentaries
Jdtakapdrijata of Vaidyanathasuri is an important and

elaborate work on astrology written in eighteen chapters as there is a

kali chronogram '%ftcgcfj?eftfcp^J^' Keralite scholars have written

many commentaries on it. N. Purushottaman Potty of Ceriyanad has

written Daivajnahhusana^ for the first ten chapters.

Saradipa is another Malayalam commentary on it written by Acyuta

Variyar of Veppatt is published in 1949.

Cintamanicintana
The Cintamanicintana^ of unknown authorship in four

chapters is a commentary on Sarvarthacintdmani of Sf ivehkatesa.

Srivehkatesa is the son of Srivaidyanatha Diksita the author of

' Jatakaparijata, XVIII

^ Daivajnabhusana commentary by N.Purushottamanpotty, 8 .T. Rediyar and sons, Koilam,
1987
^Ibid., p.1
•* Cintamanicintana commentary on Sarvarthacintamani, in preface.
 149

Jatakaparijata. The Commentary Cintamanicintana is attributed

to a Keralite scholar.

Mdnasagari Jatakapaddkati commentary

Manasagari Jatakapaddkati of Manasagara is a good work

in the field of Indian astrology. He provides almost all information of

astrological theories in it. Ayanacandrikavyakhya is a Malayalam

commentary on it written by M.C. Krishnapillai.

fm ^fcuiif^tji^H ^dxRn ^'<cflPi>ii I

Phaladipikd commentary
Phaladipika of Mantresvara is a popular work on astrology. It

deals with almost all areas of astrology in twenty-six chapters.!.N.

Nanupillai asan has written a Malayalam commentary on it by name

Bhavacintamanf.

Uttarakdlamrta
Uttarakalamrta is an astrological work of Kalidasaganaka

(1164 AD) who was patronised by one Vikramaditya. He is different

from the great poet Kalidasa^. His work discusses predictional part

and prasna section of astrology. The author of Uttarakalamrta

' Ayanacandrikavyakhya on A^nasagarijatakapaddhati, M.C. Krishnapillai,

Vidyarambham publishers Alappuzha,1998
^ Bhavacintamani commentary by T.N. Nanupillaasan, S.T.Redyar and sons, P.V press
Kollam. 1962
' Ganakatarangini of Sadanandasukja, Hemant Sanskrit series, Varanasi,1986,p .44
 150

says that the work is written by him in two sections as

Purvakaldmrta and JJttarakalamrta. But Uttarakaldmrta is

only available now. It has two popular commentaries. One of them is

written by P.R. Gopalavariyar of Pandanattil by name Tilaka in seven

chapters.

Amrtavarsini commentary on this text written by N.E.Muttusvami is

very popular.

Jatakapaddhati commentary
Jatakapaddhatf of Paramesvara of Vatasseri(1360-1455 AD)

is a valuable work on astrology especially in predictional part.

Bdlabodhini of unknown authorship is a commentary on it. The only

information about the author is that he is a disciple of Govindavariyar

and a devotee of Lord of Peruntrkkovil of Vaikkam in Ernakulam

district.

^ j f M f e R s q ^ oZTRSTT ^?^cqT ^5n?Tcpt?^ I I

' Uttarakaldmrta commentary by Gopalavariyar of Pandanattil, chandra press and Book

dippo.Thiruvananthapuram, 1976, p.3
^ Ed.Kolathery Sankara Menon, Thiruvananthapuram.
 151

ii^^H<pQ\: wcqrsT^iFRr f^-iiiiPidi 11^

Siddhantadarpana
Siddhdntadarpana of Gargakerala Nilakantha Somayajin

(1443-1543 AD) is an independent and short Sansknt work on

astrology written in thirty two verses deals with the fundamental

astronomical constants the theory of epicycles etc. An elaborate

commentary on it was written by the author himself^. K.V Sarma has

edited and written an exhaustive preface on it^.

Jatakabharana commentary
Jdtakdbharana is an astrological work of Dundhiraja (1463

AD). He is not a Keralite scholar. A commentary on it from Kerala is

written by Gopalavariyar of Pandanattil by name Tarkaprabhd.

' ^ vjlld*^"1tjH|ii ^ t p ^ cii\i^\ f^?nenfJpTPT l"*'

Navagrahaphalannal, Nityapahcdngaganita, Prasnadipa etc

are other astrological works of Gopalavariyar. This commentary begins

with an invocatory verse as;

' Ibid., vol III, p 95

^ Thiaivananthapuram Palace Library, MS 975 It is rncompleted
^ Siddhantadarpana, ed by K V Sarma.Visvesvsranandavisvabandhu Institute of Sanskrit
and indological studies, Panjab University, Hoshiyarpur, 1976
* Tarkaprabha commentary on Jatakabharana of Dundtiiraja, by Gopalavariyar, Nat.onal
bookstall, Kottayam, 1967,p 1
 152

Jatakalankara Commentaries
The renowned astrological work Jatakalankara of Ganesa

(1500 AD) is very popular in Indian astrology and it is written in seven

chapters. It is also known as Jyotirvidopajivana.Two Keralite

commentaries are available on it. One of them is Daivajnapriya

written by Visnusarma published in 1956 and other one is written by

T.N.Narayanapillai^.

Jatakakaldnidhi
The astrological work Jatakakaldnidhi of Nfsirphavarya

Diksita (1508 AD) is a small Sanskrit work on astrology written in the

form of sutra. ' ^ 'jf^^cj4cO[M^ f ^ r f ^ ^dcbd^U'W^H'^ii^: cnrcRTfRciTT

^TTcTcfHpenf^ E|K!^mic|: ^fprcjTjf:!^' The work depicts the bhavaphalas

according to the position of each planet (navagrahas) corresponding

to twelve bhavas in detail, '^fcqif^ri^rn^ cirwig ITTCM WW^'^ I

N

K.Nilakantha Kuruppu of Azhakath has commented on it. He

attributes the authorship of this work to a Keralite scholar^. This work

begins with an invocatory verse praising to the planet Sun.

' Ibid., p.1

' Unknown commentary by T.N Narayanapillai, Vidyarambham publishers, Alapuzha, 1948.
' Ibid., p.39
" Jatakakaldnidhi commentary by K.Nilakantha kuruppu, S.T.Reddyaar and sons, Kollam,
1996.
' Ibid., in preface
 153

Sphutanirnayatantravivrti
Sphutanirnayatantravivrti of unknown authorship is a

Sanskrit work on astrology. It introduces the whole views of ancient

astrologers ..and their works like 'si^^4 wftr^^femcA^rafli

cfHTt, eTcefr f^I^ZTEft^f^^RsJR^ cT^^TfU ^KTf, ^:>x||cH*l ^M^H'W cfjcrf, TfffcT^

f T ^ fli^ziT ^-ildttjucj: d'^>H<^i<^icrni cjKif, Trra^ ^CHKI^ICOHI ' ^ i' It

begins with a beautiful verse praising the ancient astrologers:

^Mri|l4'*T^ cj'<l^n^l^>i elect ^ ^o^JtlcHctJ^J

JllR-^ q ^ ^ ^fRH4 #^fteR|5US 7 j ^

Ekavirnsatiprasnakrama
Ekavimsatiprasnakrama of unknown authorship is written

with the help of Tantrasafigraha of Comatiri of Kelallur.

d'^'H4y^>HHllTt>cJ^m^HI^>HKd: I

Dvirasiyogam, antaram, khatam, varggayogam, varggantaram,

khanayogam etc are explained in Malayalam prose. It begins with a

verse as:

'/6irf., p i
^Op.CiL, K.S.C, vol.1, p.197
^ Ibid., vol.tl. p.255
 154

Sphutanirnaya-tantra
Sphutanirnaya-tantra^ is a work on astrology written by

Acyuta Pisaroti (1550-1621 AD).

c1d^*|x!^rJ|x^<rlH Conrad: xLi^ePiuIi) 11^

Khetakautuka
Khetakautuka of Abdurahimkhankhana (1556 AD) is a small

astrological work written in nnixed Sanskrit and Farsi in one hundred

and twenty three verses.

W?ff ^T^rfitf^ IJ^STTT ^ qfu'^rl: fcTTT ^ 1

N.E. Muthusvami has edited and connmented it with anvaya in

Malayalam. Khetakautuka begins with an invocatory verse praising

Lord Krishna as

' Ibid., vol.111, p.255

^ Sputanirnayatantra of Acyuta Pisaroti, ed. with intro of K.V.Sarma, Visvesvarananda
Institute, Hoshiarpur, 1974.
^ Rasigolasphutanitt^eci. K.V.Sarma.Vlshveshvaranand lnstitute,Hoshiarpur,1977, in
preface, p.6
'* Khetakautuka commentary, by N.E. Muttusvami, Bhagya Book
house.Thiruvananthapuram, verse.2,p.2
 155

Camatkdracintdmanivyakhya
Camatkaracintamani of Narayanabhatta (14*^ century AD^)
(he is entirely different from Narayanabhatta of MelputtOr, a renowned

author of the popular work on astrology, which is also called

Bhavacintamani. Two connmentaries are popular on it from Kerala,

one of them is written by Punnasseri Nambi Nilakantha Sarma by

name Sanollekha:

^ ^dci4iuHtiPitjm M^l^^ d^wikiR^inRif^: I

Second one written by Sukumara Sastri of Tekkumbhagam by name

Manoramavyakhya . Sukumara Sastri has commented

Bhrgusutra, Strijdtaka of Minaraja and he wrote a translation of

Dasadhyayi by name Dasadhyayivivartana*.

Bhavakutuhala commentary

Bhdvakutuhala of Jivanatha (16*^ century AD) is a popular

astrological work. '^ft^l^rfeRFj^rm '|U|*IC+1VJ! v4)cjHiai R><Rid "fiR^g^eR l'

It has a Malayalam commentary by G.Kochusankaran Vaidyar of

' Camatkaracintamani of Narayanabhatta ed. Braja Bihari Lai Sharma says that the
author's native place may be Andhrapradesh because of the usage of the word 'Bhatta', in
preface, p. 6
^Sanollekha commentary on Camatkaracintamani by Punnasseri Nambi Nilakantha
Sarma, P.K. Brothers, kozhikod, 1961, p.1
^ Manoramavyakhya on Camatkaracintamani, published by the author, priya printers,
Chavara, 1987
'• Ibid., In preface.
 156

Tamarakkulam by name Cintamani\ Bhavacinta of astrology is

discussed in this work in detail.

qNi"«ciMri?i>ti><l^^<sq-

cZTRslft f% f^RTP#HM2n I f

Krishnan Nair of Kodungallur has written a Sanskrit commentary on it

by name Sahayika in fourteen chapters.

Bhavacintavali
Bhdvacintavali of unknown authorship and date is an ancient

astrological work. The author of this work was a disciple of great

astronomer Citrabhanu. The work deals with the depiction of bhava

section of astrology. And so it is very useful in the field of astrology.

"^^Krn f^fer?5i^ fchfJbjd 'mcifci-Tiicicfl ^m 11''

Karmavipaka
Karmavipaka^ of Punnasseri Nambi Nilakantha Sarma is a

significant Malayalam commentary work on astrology. It deals with

' Cintamani commentary on Bhavakutuhala of Jivanatha by G.Kochusankaran Vaidyar,

S.T.Reddiar & sons.Kollam, 1987
Ubid.,P.A
' Sahayika commentary on Bhavakutuhala by Krishnan Nair 14-28, Normal printing
Bun-ow, Kozhikode,1930, p.5
" Op.Cit., K.S.C, vol.11, p.352
' (Karmavipaka of Sayanacarya is the original work that explains diseases and Its causes in
detail.)
 157

some major diseases and their causes according to astrological way

based on 23^^ chapter of Prasnamarga of Itakkatt Namputiri in forty

verses.

Jatakaporutta
Jatakaporutta^ of K.K. Kunjunni Menon is an important work

on astrology because it deals with porutta section of astrology in

detail. He introduces a number of other poruttas (apart from ten major

poruttas) of present astrology in Malayalam prose. The author has

explained all rules of poruttas elaborately. One of the peculiarities of

this work is that the author gives importance to mind relation ship of

couples at first.
^r??Jt HH^H*1I^TJ7 c T T ^ Rci^cJ^y:

Jatakalocana^ depicts only the theory of general astrology in

fifteen chapters and Dasdpahdralocana^ deals with only the

discussion of dasapaharas like naksatradasa, adityadasa,

candradasa, sanidasa, budhadasa etc in ten chapters. Both works

are written by the same author in 1949 and 1950 respectively.

' Karmavipakamol Punnasseri Nambi Nilakanthasarma, bhagya book house,

Thiruvananthapuram, p.1
^Jatakaporutta of K.K. Kunjunni Menon, published by the author, 1951
' Ibid., p.21
* Jatakalocana, K.K. Kunjunni Menon, bhashabhushanam publication, Thrissur, 1949
^ Dasapaharalocana, K.K. Kunjunni Menon, mangalodayam Ltd. Thrissur, 1950
 158

Jatakacintapaddhati
JatakacintapaddhatV is an astrological work of Krsnan potty

of Karakulam. In this work he has compiled a number of verses from

ancient astrological works. The work is written in Sanskrit and Tamil

verses in twenty-six chapters. The work is starting with an invocatory

verse praising to Subrahmanya as:

Jyotisasarasangraha
Jyotisasarasahgraha of M.Nilakanthapillai deals with

astrological theories in fourteen chapters. It follows all ancient

astrological works and has adopted even verses from earlier works.

Jyotisastrannal, jatakanimitthnal, bhavacintanam,

ayurbhavacintanam, putrabhavaphalam, roganirnaya, kalatrabhavam,

dasaphalani, tamilsastrasiddhantanhal, poruttavisayahhal,

muhurttahhal-cilavisisthatatvahhal, taccusastravisayahhaj,

yogacintanannal are the areas discussed in it^.

Dasahhuktitilaka
Dasabhuktitilaka^ of K.P. Kumara Menon is an astrological

work and it depicts about the dasakalas of each planet and how they

effect on human beings. Sanskrit verses are given and explanations

are done in Malayalam.

' Jatakacintapaddhati of Krsnan potty of Karakulam, Reddiar press &Book depot,

Thiruvanantfiam, 1979
^/6irf.,p.1
' Jyotisasarasangraha of Nilakanthapillai, Sankaravijayam press. 1932
* Dasabhuktitilakam o f K.P.Kumaramenon, ViidyararDbham publishers, Alapuzha.1994
 159

Jatakalekhanakrama
So many works are available on astrology in the form of poenns

and prose. Jatakalekhanakrama of unknown authorship is a prose

work. It describes the method of making jataka in prose.

Navinagrahapkalahnal
The Navinagrahaphalahhal of unknown authorship is one

of the extraordinary and rare work which enumerates all predictions

based on Vedic Gods Indra, Varuna, Rudra etc and planets. It is

written in Sanskrit in fourteen chapters. Gopalavariyar of Pandanattil

has commented it by name Spasthaphalaprahodhini.

Jyotisabdlabodhini
JyotisabalabodhinP of P.K.Koru is an astronomical work

which discusses astronomy and planetary positions in detail. The

author propagates astronomical theories throughout this work. It has

been written in two parts as Purvakhanda and Aparakhanda.

Golatatvaprabodhini
Golatatvaprahodhini of unknown authorship is an

astrological work written in fifteen chapters. Krsnakurup of

Nadavaramp at Iringlakuda has commented it. '^fcT ^nteRTc^PRflf^RJt

' Navinagmhaphalannal commentary by Gopalavariyar, Chandra press & Book depot,

Chala, Thiruvananthapuram, 1993
^ Jyotisabalabodhini of P.K.Koru, Manglodhayam Ltd, Thrissur, 1953
 160

^^•H\i\: -q^cf^ssijm ^^i^^4 >HM\k\H I ' The origin of astrology, general

description of ancient astronomers and astrologers etc is included in

the introductory part. This work nnainly focuses on predictional part. A

number of pramanas are taken from selected classical astrological

works. It begins as

Dasdphalamuktavali
The work namely Dasdphalamuktavali of K. Paramesvaran

Pillia of Vatayattukotta^ is a major astrological work focusing

dasaphalas of astrology. It is written with the help of famous

astrological works like, Parasarahora, Vardhahora, Sdrdvali

etc.K. Paramesvaran Pillia of Vatayattukotta has written a

commentary on it. He has given a verse denoting dasaphala and

planets as:

' Golatatuaprabodhini, Krishnakurup, C.K, Suvartia press, Iringalakuda, 1949.p. 71

^Dasdphalamuktavali of K. Paramesvaran Pillai, S.T Rediar and Sons.Kollam.1989

'/6id.,p.1
 161

Brhajjatakapaddhati
BrhajjatakapaddhatV is an independent work on astrology

written by P.S. Purushottaman Namputiri of Puliyur which depicts

methods of making j a t o ^ a in twenty-two chapters.

VivaJiavijndna
Vivahavijnana^ is a useful work on astrology which deals with

only the discussion of marriage ceremony according to the popular

classical works on astrology and astronomy namely

Prasnasangraha^ Cyavanahora, Kulapaddhati, muhurtta

works, etc written by Sankaraganaka of Onakkur in Malayalam. He

has copied almost all verses from ancient astrological works. His

commentary is known Vacaspatyam.

Jyotisayogamahjari
Jyotisayogamahjari is a contemporary work on astrology

written by K.K.Janarddana kurup of Koratty with Malayalam

explanation. It is not an independent work. The author has explained

all yogas using the predictional part from the famous astrological

works.

Hora commentaries in Kerala

Hora means 'time'. Generally the term hora is considered to

mention science of astrology. Brhatparasarahora, Gargahora

Cyavanahora, Laghuhora, Brhajjataka are the famous hora

' Brhajjatakapaddhati commentary of P. S . Purushaottaman Namputiri S.T. Redyar and

sons, Kollam,1944
^ Vivahavijnana of Sankaraganaka,
 162

works. Among these works Brhajjataka of Varahamihira (7'*^ century

AD) is very popular and authoritative and it is considered as an
encyclopedia in Indian astrology. Several commentaries are available
on it both in Sanskrit and Malayalam Bhattolpala, Mudrakshari,
Subodhini, Sripatiyam, Dasadhyayi, Vivarana, Mitaksari,
Vacaspatya, Pdramesvari, Madhusudani, Vyakhya of Ulpala,
Apurvarthapradarsika of Srinivasaraghava Ayyankar (Adyar
Libarary 1951) etc are renowned commentaries. A number of
commentaries are available on it because of its specialty. Some of
them are out of print and of unknown authorship. A brief sketch of
some Keralite commentaries on Brhajjataka in general is given forth.
From Kerala more than twenty commentaries are available on
Brhajjataka in Sanskrit and Malayalam languages. They are listed
here. Dasadhyayi, Vivarana, Horabhiprdyanirnaya,
Hordphalaratndvali, Laghuhordvivarana,Hordvydkhydbhdsd,
Brhajjdtakavivrti, Hrdyapathd, Gudhdrthadipikd,
Caturasundari, Vacaspatya, Ahordtradasddhydyi, Hordratna,
Hordhrdaya and Hordsdstrapdtha.

Dasadhyayi commentary
One of the commentaries of Brhajjataka written by
Govindabhattatiri of Talakkulattur (1237-1295 AD) by name
DasddhydyP may be the second Sanskrit commentary after the
Bhattolpald commentary on Brhajjdtaka of Varahamihira.

' Ed, by Harijayantan Naputiri.Malhrbhumi pubJshers, Calicut,1998

 163

He has commented it in ten chapters that were sufficient to

explain twenty-five chapters of Brhajjataka. It is not only the most

important and popular work in Kerala but also the first Sanskrit

commentary from Kerala. It is highly informative to both astrological

students and even scholars. All related subjects on astrology are

Included in this Keralite commentary.

Vivarana commentary
After the Dasadhyayi commentary, Rudravariyar (1475- 1575

AD) has written a commentary by name Vivarana' which is very

popular. The commentary is also known as Nauka:

f^rcr#r ^f^^FcM s n ^ ^f^gjt... i

The verse:

In the first two chapters of both Dasadhyayi and Vivarana

commentaries there are some parallel passages which give rise to

infer that one of them must have indepted to the other. Anyhow the

commentator has written it with the help of different astronomical and

astrological works like Arayabhatiya, Sripatipaddhati,

Bhattolpala, Saravali etc.

' H.O. 80. TSS.919, Adyar Library, Madrass.

^ Dasadhyayi commentary by Rudravariyar, University of Kerala, Thiruvananthapuram,1957,
p. 372
 164

Horahhiprayanirnaya
Hordbhiprayanirnaya is a Sanskrit commentary on

Brhajjdtaka written by Paramesvara. The work is also known as

Paramesvari.

.. ViW^ f^f^ ^?^T^ Ft^rf^WRf^fe 11^

The author has included many quotations taken from valuable

astrological works. He has commented it in brief explanation with

anvaya for all the verses of the whole of original work.

Hordphalaratnavali
Hordphalaratndvali an elaborate commentary on

Brhajjdtaka, is a notable commentary because it discusses

astrological elements based on vyakarana and nyaya theories written

only for eight chapters on Brhajjdtaka ' ^ ^^vraiid^ '^krq^cR^^Mcft

''W\ 'Hm\<^\'(sn\-\'i\{h^ 3 { ^ ^ 3m\w.\^'. The commentary follows in the

form of catechism between preceptor and disciple in Malayalam

medium. The author of the commentary is said to be

Kannasapanikker.

kanimsanenulla panikkaraccan
khandiccu mattulla matannalelldm
nirnita hordphalaratnasdram
varniccu collunniha sisyanotdi^

'Hordbhiprayanirnaya, pi
- Horaphalaratnavali, p. 140
' Ibid., p. 1
 165

Laghuhoravivarajia
Laghuhoravivarana^ of unknown authorship is a brief

explanatory work on Brhajjataka written in Malayalam anustup

metre. The two parts are available on same manuscripts. One of them

is Laghuhordvivarana and another one is the original Sanskrit

verses of Laghuhord in twelve chapters.

In the Laghuhordvivarana the eighth chapter

astavargadhyaya of Brhajjdtaka is lost. The work is published by

Kerala University grantha series (No. 122). The authorship of both

works may be attributed to same author. The only information

available is that he had a brother and a disciple one Ramacarya. His

date is documented as kalJ-1731630 (1630 AD)

w^ ^Idf^n'-Micl <t)ldHi6^ ^i*i6^ ^ w q ^ -^^m^vt IP

The author has given much information about himself. It can be

realized that he was a commentator on Brhajjdtaka:

ndndsdstrannal kandittu rmndvrttannalil note

hordsdstram camaccittunddryd vrttannaldl
punah laghuhord camakkunnenatile sdramdmitu^

' ORl kerala universityJ_ibrary, Thiruvananthapuram, 1968

^ Laghuhoravivarana, p.ii
3
Ibid., In preface
" Ibid.,\ -2, p.iv
 166

The author salutes first to the Sun in the invocatory verse which is
given below:
Yatoruttane vandikkum nityamastodayannaUl
sivan trailokyarmthantdnasuryane vanahninen'
Horavyakhyabhasa
Hordvyakhyabhasa of unknown authorshipis is a Malayalam
commentary on Brhajjdtaka. Ullur mentions that it may be dated
approximately to eighteenth century AD. Whole chapters of
Brhajjdtaka are commented on in the form of prose.

f^r^r^^?rfNkff^rf^m^jRHi«tRT

"j slokam kondu purvajanmattile avasthaye sanksepiccu

collunu. Janmattingal candrano ddityano balamullu
ennarihhu balameriyavan nilkunna drekkdnattinudayatu
vydlamenkil purva janmattingal devalokattil irunittu
avideninnu ponnividepirannu ennu colluka..."^

Brhajjatakavivrti
Brhajjdtakavivrti of Paramesvara^ is a Sanskrit commentary
on Brhajjdtaka of Varahamihira. '?frr W^^d-^R^^RlclMi ^ld*T4R«}>Wi
«|^vAJiidct>R^dl f^ijlf^oi-HiwjW: g^t^TTi' also '?fcr ti^«£R f^^rf^mmt

' Ibid., p.1

2 Op.Cit., K.S.C, vol.111, p. 256
^ Op.Cit, KS.S.C, vol.ltl. p.327
 167

1%»g]5t4^PlRn i|^vjvjiwch[^^dfl c^^iiujiij: i' By these phrases it can be

assumed that the work must have been known as Jatakacandrika

and VUvdrthadipini. The author Paramesvara was the disciple of

one Saiikara:

Hrdyapatha commentary
The Hrdyapatha of Kaikulaiihara Rannavariyar (1833-1898 AD)

on Brhajjataka is an exhaustive and popular Sanskrit commentary.

'3itn>J^c| ^i^^i^ ^ fnqsTT ^?TrrPTi^'. It is Considered as the standard

Sanskrit commentary in the field of Keralite astrology. Ramavariyar

commented it based on nyaya, vyakarana, and vedanta approach. He

wrote it mainly for scholars.

Caturasundarivyakhyd
After the commentary Hrdyapatha of Ramavariyar, a

Malayalam commentary on Brhajjataka is written by Sankaravariyar

of Konatt byname Caturasundari^. He was the disciple of the

famous astrologer Raghavavariyar of Kattukujam. In this work he

provides many quotations from famous astrological works while the

time of explanation. He introduces a Sanskrit commentary on

' Ibid., p.328

^Hrdyapatha on Brhajjataka, Vidyarambham publishers, Alapuzha, 1994, p.1
^Brhajjataka commentary, by Sankaravariyar, Panchangam Bookstall, Kunnamkulam,
1931.
 168

Brkajjataka by name Jayamangala written by Sankaravariyar from

Kerala\
Gudharthadarpana
Gudharthadarpana is a detailed Malayalam commentary on
Brhajjataka written by M.C. Krishna Pillai. He commentaed it with
the help of famous astrological works like Saravali, Prasnamarga,
Uttarakalamrta, Jatakaparijata etc.This commentary is included
in Abhinavakeraliyajyoti samasika^.
Vacaspatya
Vdcaspatya is a latest Malayalam commentary on
Brhajjataka written by Sankaraganaka of Onakkur. Verse, anvaya,
sara, and detailed explanation are given in this commentary. He has
commented all chapters of Brhajjataka. It begins with an invocatory
verse a s :
^j*cj>»7:j>!U|^x!lv{)^pi,y*i>ict,>t)U||ciciiTiqRrcrf^i^ i

Ahordtradasadhyayi
Ahoratradasadhyayi is a commentary on Brhajjataka
written by N.Gopalapanikker in ten chapters. The author has written it
in two sections. The first part is dealing with serious discussions on
each verse of Brhajjataka with referring ancient famous astrologers
and astronomers.

' Ibid., in preface.

^ Abhinavakeraliyajyotisamasika, 1959.
' Brhajjataka commentary, by Sankaraganaka, Current books, Kottayam, 1997
 169

Second section is a simple explanation of each original verse

that may be useful for newcomers of astrology. He explained all

technical terms of astrology in this section. At the end of this

commentary he has listed forgoing chapters in alphabetical order. The

present work is written by him based on a Tika on Brhajjataka

namely Nauka^.

Horaratna
Horaratna^ is also a later commentary work on Brhajjataka

written by K.K. Janarddanakurup of Koratty in Thrissur district. The

commentary is called Vicitrarthaprakasika. He introduces new

method of explanation with the application of new meanings and

techniques. Anvaya, artha, brief explanation, detailed explanation and

some notable meanings (vicitrartha) are followed respectively in it.

Prakasika or Visamaksaravivrti of Nityaprakasa Yati, anonymous

Pathya, Brhajjatakaprathamaslokavyakhya, by Krsna, are the

other commentaries on Brhajjataka from Kerala.

Hordhrdaya
Horahrdaya is also a latest commentary of Brhajjataka of

Varahamihira written by T.K Chandrasekharan of Muthalapuram

written in Malayalam prose. Commentary is called

Bhdratibharatam^. In it he discusses all theories and opinions of

' Ahoratradasadhyayi, GopaJakrsnapanikker, National academy of astrology and traditional

science, Thiruvananthapuram, 1998.
^Horaratna of K.K.Janarddanakurup, Girijakumar astrological Research foundation, Koratti,
2003
' Hordhrdayam, T.K Chandrasekharan, Karthika publications, Kaduthuruthi, 2004
 170

ancient Keralite Brhajjataka commentators like Talakkulattur

Bhattatiri, Rudra, Kaikulaiigara Ramavariyar and otiners. So it is much

different from other commentaries on Brhajjataka.

Horasastrapatha
Horasastrapatha is another modern commentary on
Brhajjataka written by Ravunnipanikkar of Kuttanad near
Kunnamkulam in Thrissur district. It aims at newcomers of astrology.
Hence it is written in simple Malayalam with a number of significant
view points and thoughts^.

' Horasastrapatha, of Ravunnipanikkar. Jyotishaparishat, Thrissur, 2000

 171

CHAPTER THREE
LIFE AND WORKS OF TALAKKULATTUR
GOVINDABHATTATIRI
Kerala had made substantial contributions in the field of

traditional Sanskrit learning related to Vedas, vedarigas, kavyas,

natakas, and a number of other sastras like the darsanas, tantras,

silpa, ayurveda and jyotisa. The vast literary outputs as well as the

profound learning displayed in most of the works, particularly those in

the form of commentaries, bespeak this intensity of the learning.

Hindu astronomy (both observational and computational) starts

from the siddhantic period about fourth century AD onwards and

continued up to the nineteenth century. Varahamihira's Brhajjataka

is the systematic work on astrology and a number of commentaries

are available on it.

Related to the astrology, a number of commentaries are

available from Kerala. Among them, Dasddhyayi is the famous and

authoritative Sanskrit commentary on Brhajjataka of Varahamihira

from Kerala. Govindabhattatiri, the author of Dasddhyayi was a

famous astrologer, astronomer and a Sanskrit scholar.

The date of Govindabhattatiri

The date of Govindabhattatiri is still in controversy. Scholars are

of different views about it. Kottarattil Sankunni considers both

Vilvamahgalam Svamiyar (1220 - 1300 AD) and Govindabhattatiri as

 172

contemporaries^. Some other scholars like Acharya Narendrabhushan

attributed that the time of Govindabhattatiri may be in thirteenth

century AD^. K. Ramakrishnan says that he was lived in seventeenth

century AD^. The only convincing evidence documented by

Ullur.S.Paramesvara Iyer is represented in 'Kali' chronograme as '^^

J|lf^'<H<}>:' which corresponds to Malayalam year 412 and his death

time is also documented by him as kali Chronogram as '^>Tfer^

f^lirg^:' which can be dated 470 of the 'kollam era"*. Anyhow it may

be said that the lifetime of Bhattatiri is supposed to be in between

1237 to1295 AD.

Childhood and Education of Govindabhattatiri

As a Brahmin, Bhattatiri gained all classical knowledge related

to Sanskrit sources in the traditional method. At the time of childhood

he studied Vedas from 'Kajatt' temple near Thirur in Malappuram

district. The name of the teacher is seen as 'Otikkon' which was a

general title term of the Vedic teacher^. After the Vedadhyayana during

childhood Bhattatiri learned kavyas, natakas, alaiikaras, sabdasastra

etc.

A number of legends are available about him of which most of

them are connected with the astrological predictions of

Govindabhattatiri. One of such story is related with his study time.

' Mtihyannalile adbhutajyotissukal of Kottarattil Sankunni, (article) 'Talakulattur

bhattatiriyum pdlurpadipuraywn, D.G Books, Kottayam, p.15
^ Acharya Narendrabhushan, Hindu Encyclopedia, p.423
^ Op.Cit., Dasadhyayi, in preface, p.vi
" Op.Cit., K.S.C, vol.1, p.196
^ Anubhavadarpanam rmal), of P.S.Nannbisan, part. I, Panchangam bookstall,
Kunnamkulam, p. 139
 173

Even in his childhood Bhattatiri had a great interest in astrology. Once

at the time of education in the traditional method (Gurukula) Govinda

(is also called Narayananunni) and his friends were engaged in playing

near teacher's house. When the teacher had gone outside, Bhattatiri

imitated as an astrologer and other friends behaved as inquirers

(I^TW*:). During the prasna, the friends were arising various questions

and Bhattatiri had given prompt answers to each question.

When the teacher returned, he heard all the questions by the

students and Bhattatiri's answers also. Among the friends, one asked

a question that what may be the cause of teacher's childlessness

(ajHMcydl). Bhattatiri thought for a while and answered that it is

because of the curse of the children (wTemNT). As a solution Bhattatiri

prescribed remedy also, that to offer rice and delicious food items to

children. Hearing these conversations of the children, the teacher had

provided them with all kinds of delicious food items like payasa, laddu

etc. Within a short time, the wife of the teacher became pregnant and

delivered a child and the teacher blessed Govinda that 'he would be a

great astrologer' in future.

Bhattatiri took primary education from his native place. But it is

assumed that his higher studies on jyotisa might have been from out

of Kerala. Ullur says that Kunjannur Alvar was the teacher of Bhattatiri

on astrology and Bhattatiri became a worshipper of lord

Vatakkunnatha of Thrissur for a long time to make betterment in

 174

astrology\ According to Acharya Narendrabhushan the name of the

teacher of astrology of Bhattatiri is 'TanjavQr Alvar .

Personal details of Govindabhattatiri

We have no clear evidences about the personal details of

Govindabhattatiri. The only informations available are through legends
only. He was a Brahmin and some scholars like P.S. Nambisan say
that his name was 'Narayananunni' and his native place is at
Talakkulattur near Thirur in Malappuram District^. Presently the place
Talakkulattur is identified as 'Talakkatattur'.

Talakkujattur family was situated at Niramarutur near Tirur by

ten kilometers. Some members of the family of Bhattatiri are surviving
even now at that place. In a written record of Acyuta Menon of Ullatll
who was the Muncif of Thirur, it is stated that "he is the last member
of the family"'*. This is the only written record related to Bhattatiri. His
parents, family members and his name of family also are in
controversy. Talakkulattur illam and their properties were merged into
'Etamarattumana' family later. The family of 'Etamarattumana' still
exists near Thirur in Malappuram district.

Sridevi Antarjjanam (81 years old) of Etamarattumana has

provided some information about the geneology of this family in this
regard. She quotes that recently one Raman Nair had referred to the

' Op.Cit, K.S.C, vol.1,1996, p.196

^ Op.Cit., Hindu Encyclopaedia, p. 423
^ Op.Cit, Anubhavadarpanam, particle) Vasassarirandya Talakkulattur Bhattatiri,
(part,) Panchangam Book stall, Kunnamkulam, 1993.
"/feid., p.139
 175

words as 'Natuvattusamarpiccu', 'Nallacchan' 'Amma' etc as

commands of God at the time of yearly functions of the family dieties

puja ceremony conducted at their iilam temples. Both words

'Nallacchan' and 'Amma'were corresponded to their family God Siva

and BhagavatI respectively. This puja ceremony had been conducted

to Talakkulattur illam Gods that was followed by them yearly without

any change even now. Sridevi Antarjjanam opines that the word

'Naduvattu' (Naduvattusamarplccu) must have been the name of

Bhattatiri's illam\

Two temples are famous at Talakkulattur near Bhattatiri's Illam.

One of them is a Bhagavati temple situated in the compound of his

decaying Illam and other one is a Siva temple situated around one

kilometer of the same lllam.The temple is called now 'Manattala' Siva

temple.

Above said Goddess Bhagavati must have been the

worshipping deity of his family. The same temple still exists as a

souvenir because there is no daily puja ceremonies. An arrow (sulam)

and a pitham are seen inside this temple.

Family details of Govindabhattatiri

There are no convincing evidences about the family members

and parents of Bhattatiri. Kottarathil Sankunni, the author of

Aitihyamala, provides some details about Bhattatiri's family

background. He has further referred to the cause of outcast of

' Interview conducted on 6-7-2007 (Etamaratt Mana at Manchery in Malappuram)

 176

Bhattatiri also. At the time of youth he had been married as a part of

the grhasthasrama and bring forth to a son. But the son accidentally

passed away. Bhattatiri discussed the details of the horoscopy of his

son from his preceptor Tancavur Alvar. The preceptor realized its

cause from that horoscope and Bhattatiri's carelessness on

astrological application also was indicated. He insisted first as to be a

good worshipper of the God as expiation. After this incident Bhattatiri

worshipped lord Vatakkunnatha at Thrissur for a long time to make

betterment in astrology.

Cause of outcast of Govindabhattatiri

Various stories or legends are connected with Pajur family and

the outcaste of Bhattatiri. One of them is that Bhattatiri was aware of

his future 'outcast' according to his horoscope. Hence he conducted

a journey from temple to temple to overcome this destiny and at last

he arrived at the Siva temple of Piravam near Palur in Ernakulam

district. At the moment of the period of that yoga he conducted a

voyage in a boat single handed to overcome that yoga.

On account of rainy season His boat was wrecked and he

arrived in a kalapura or outhouse of Pajur kaniyar family and he laid

down there in a cot in the portico. But accidentally Bhattatiri engaged

in sexual intercourse with a woman of that kaniyar family at that night.

Later on that woman knew that it was not her husband. But Bhattatiri

realized the greatness of astrological theory and he consoled her that

she will give birth a son who should be a great astrologer in future.

Bhattatiri also predicted his time of death as at the age of twelve of his

son.
 177

After these incidents he had conducted journey to sacred

temples and places namely Kasi, Ramesvara etc. Kottarattil Sankunni

says that the great astrologer Ullamutayan the author of

Jyotisaullamutayan may be the son of Bhattatiri from the relation

of another sudra woman in Pandya region. Some others say that

Ullamutayan is the disciple of Bhattatiri\

Legends connected to Govindabhattatiri

One legend was took place when he had been serving

Vatakkunnatha in a vow of silence (nl^fld:). At that time God's

ornaments were missed. The administrators conducted prasna to find

out that missed ornaments. In the prasna they proclaimed the theif's

name is composed of two letters and the first letter is 'ka' and other

letter is also *ka'.

In the temple there was a servant by name 'Kakku'. All the

people gathered there believed that he is the thief and put him to the

prison. After the completion of 'maunavrata', Govinda Bhattatiri

hearing the news ascertained that theft was done not by 'Kakku' but

'kakka' i.e., crow. Later 'Kakku' was released by Bhattatiri's

interpretation and it was found correct.

Another story is narrated in Malayalagranthasamuccaya of

Govindapillai connected with Bhattatiri's outcaste^. He had a child in

kaniyar woman and he blessed her as the prediction on astrology of

Op.Cit., Aitihyannalile adbhutajyotissukal, p. 17

' Malayalagranthasamuccaya of Govindapiliai.
 178

that family should be correct. This family is known as 'Palur kaniyar'

family.
There are many legends connected with Bhattatiri with many

scholars like Vilvamahgalam, Taikkat Namputiri, Tiruvitahkur Maharaja,

Kalidasa, Pulimukhattupotty etc. But these legends are in

contradictions with each other.

Govindabhattatiri and P a l u r patipura

Talakulattur illam and Palur patipura are closely connected with

each other. More information is available in this connection but is only

through legends. The legends are very important in historical study.

Such legends are connecting Bhattatiri with Palur patipura. But there

are some evidences that connecting Bhattatiri and Palur patipura.

According to one of them the body of Bhattatiri is burried there and

kept it as a sacred thing.

One of the Palur family member, Surendran (present astrologer),

says that Bhattatiri's body kept there in the form of sacred altar and

they are doing astrological predictions sitting near to that samadhi.

The body of Bhattatiri is said to have buried there. The following

verses taken from the inscription of that samadhi:

Op.Cit.,KS.S.C, vol.1, p.324

 179

Another legend is that the planets Budha (Mercury) and Sukra

(Venus) are situating in the entrance of Palur patipura. Hence the

prediction would not become futile.

Ullur observes that Bhattatiri's nnother's house was Palur

patipura and so sonne are saying that his education also nnust have

been there. Surendran, present astrologer of Palur patipura, says that

"this house (presently existing in the form of oldlllam) had been a

Namputiri illam namely 'Mullasseri illam'\ After the birth of kaniyar son

the illam and properties were handed over to that kaniyar family. It can

be seen that presently the ninteenth generation of that kaniyar family

is there with the symbols of past eighteen generations of their family in

the form of statues. Pajur family or astrologers have some dealings

with Etamaratt illam (the last generation of Talakkulattur illam) even

now^.

Kaniyar family of Kerala

In Kerala, kaniyar families are dealing with astrology more or

less as a profession. Kaniyar family is known in Kerala by various

names among which kaniyan, kaniyar, ganaka, kanisa, kalaripanikkar,

gurukkal are famous.

One of the important factors is that the name kaniyar is

originated from the Sanskrit word 'ganaka'^. It was considered as a

grade or title among astrologers. All ancient astronomers were known

' Interview held on 10-05-2007 (From Palur patipura at Piravam in Ernakulam district)
^ Informations got from Etamaratt Mana, near Thirur in Malappuram district.
^ Amarakosa(paramesvari), ksatriyavarga, verse. 14, p.544
 180

themselves generally as ganaka. In Visnupurana the usage of the

word ganaka Is seen as: ^ip^^Enf^ W ^zT^#3f Jiui^'kiarr 11^

Govindabhattatiri as a devotee of God Siva

While examining the family details and legends of Bhattatiri,

some clear picture about him and his devotedness towards Gods and

Goddesses are known. At the front of the Bhattatiri's decaying illam

there is a small Bhagavati temple. This Deity may be Bhattatiri's

kuladevata. He was also a devotee of God Siva because he had

admired the God Siva as kuladevata. That temple is popularly known

as Manattala Siva temple situating at Niramarutur near Thirur in

Malappuram district.

The new generation of TalakkulattGr illam is staying near

Niramarutur namely 'Etamaratt Mana'. The members of that family

informed the background story of Bhattatiri's family and duties of his

family. They are conducting yearly puja ceremonies for the

TalakkulattGr illam dieties even now. Education of Bhattatiri also was

• ••

conducted at Kajatt Siva temple, Manattala Siva temple and

Trpraiinod Siva temple.

Trprahnod Siva temple is very popular and an old one in

Malappuran district. K.Ramakrishna Menon indicates that the word

svetaranyavihara is corresponding to Vellakkatt Mana in Malayalam

characters. But there is no evidence to prove that argument

historically. The verse is given below:

Op.Cit., Prabanthasangraha, p.80

 181

The above verse is a Sivastuti. The word svetaranyavihara of above

said verse indicates to Trprahriod in IVIalappuram district . Ullur

documents some verses to convince that svetaranyavihara is properly

corresponding to Trpraniiod.

^^TRtnjf^mrf^ 'Fra^T^^TJPTt w^^ 11^

Ullur provides clear picture about svetaranyastuti and he documents

some passages to prove that Bhattatiri w/as a great devotee of

Trprahhod Siva as: ' . . . .!^j^df^<lRcl^dM"^viM><ld'W *FR?r ws^t^g^

From these informations it can be safely concluded that the

word svetaranyavihara must have been representing to the place

Trprahhod and the deity of Trprahhod Siva.

Works of Govindabhattatiri
Although Bhattatiri's knowledge had been spread out on many

areas of knowledge he contributed only some astrological works. But

he has included several philosophical thoughts and viewpoints

throughout in his works.

' Dakidhyayi trans.by Harijayantan Namputiripad, Mathrbhumi, Calicut. 1994, p.591

^Op.Cit., K.S.C, vol.1, p.198
^Ibid., K.S.C, vol. II p. 316
••/bid., p.316-317
 182

His works are five in number. They are DasadhyayV

commentary on Brhajjataka of Varahamihira, Muhurttaratna,
Govindapaddhati, Tamaranallur bhasa and Muhurttapadavi.
Dasddhyayi commentary

Dasadhydyi is tl^e most important and authoritative Sanskrit

commentary on Brhajjataka of Varahamihira. The Brhajjataka

from time immemorial has been considered as the standard textbook

on astrology. The Dasadhyayi commentary written by him was

meant only for his disciples and so the language and style are simple

but comprehensive with all sections of astrology. Bhattatiri says:

The work Dasadhydyi is the unique commentary among other

commentaries of Bhattolpala and Rudra's Vivarana. Bhattatiri

wrote this commentary only for ten chapters but that was sufficient to

interpret the total text of Brhajjataka. This commentary is rightly

valued in the verse:

Muhurttaratna
The Muhurttaratna"^ is a work of Bhattatiri which deals with

only muhurtta section of astrology. In this work the editor provides no

' DaSadhyayi, trans, by Harijayantan Namputiripad, Mathrbhumi, Calicut. 1994.

2/bid., p.591
^ Prainamarga, 1-32,
* Muhurttaratnam, ed.by Sripadabhatta, Varahamihira publication, Thimppathi, 1999
 183

information about Bhattatiri and he agrees only that the work belongs

to Bhattatiri as
>!Rrj.^|fc(R|P|R-J|d<Hldvri4lR|(<^jyH^I*^(^+J.U4ldl

The founder of Drgganita system, Paramesvara of Vatasseri has

commented on it. His work Acarasangraha mentions that as

Jltf^'^H ^^^H^IHf^l*<^d ^ g d l * l ^ d m 11

ftgPr^ Jj>{»<iJvj|-HHI J|lfc|tJH|HI ^ f ^ ^ S ^ I

ddlf^d) ^ J^>(>Mf^Tt>d1 Tt W^. ^ 3imR ^ 3?fcr^ 1^

Another verse indicated in the same context proves the authorship of

Muhurttaratna as:
Jllf^tJI^vr^m^H ^41'Hf^TtJ^d'HI I

gicffrPT^'tne^ ^ I c f ' r f & R ) ^ I!

c l f ^ R r f % i s q x M ^ t%;qtf?^c«KTnf|RT I

•m^ [^f^^rl « C M 4 1 ^ « ^ ^ ^arr^cw 11^

Ullur also opined that the work Muhurttaratna is belonging to the

authorship of Govindabhattatiri''.

The Muhurttaratna is divided into four chapters explaining

auspicious time with astrological background. One of the important

factors is that Bhattatiri has explained the method of

'adhimasanayanakarma' in the first chapter in verses 132 to 138 with

the accurate astronomical calculations.

' Ibid., lV-232, p. 290

^ Ibid., in troduction
^ Ibid., p.x.xi
" Op.Cit, K.S.C, vol.t, p. 197
 184

In the second chapter he explained major twenty poruttas

related to horoscope matching of astrology. But he did not mention

any where in Dasadhyayi about these major poruttas. It can be

assumed that this work may be written by him after Dasadhyayi

Language skillness, application of anuprasa, subject

specialization etc are sincerely done by Bhattatiri carefully throughout

in this work. Above all, he had much awareness on various customs

(acaras) of marriage, other ominous ceremonies of different places

etc. He introduces Pandya and Cola acaras and their marriage

ceremonies while interpreting the good time for marriage^. The work

starts with a verse as-

-4<:>Mid-?ilcbell<bldf$^edc|) vj^lR^J ^iMTl

J|lf«^dlfi^ ^^dlRbR>4-Hl^u)^ ^??I^I l"

Paramesvara the commentator of Muhurttaratna has

documented about Govindabhattatiri as '^ ^RfxRT %5r5^^

'H^Rif^'Hf^ici ^lcf?rR^ ^cmi cm ^RxKH^d'n^dH'^tjdl^.* Another work

^^Op.Cit., Muhurttaratnam, 1-137, p. 30

^Ibid., W-A3
^Ibid., chapter. II
^Ibid., I-1&II, p.1
^Ibid.,\-2,Pp1-2
 185

by name Muhurttaratna is attributed by Ullur to Govindasvami who

was prior to Paramesvara of Vatasseri .

Tamaranallur hhdsa
•

Ramakrishna Panikkar of Peringad refers to one of the works of

Bhattatiri namely Tamaranallur bhasa (14"^ century AD) written in

Sanskrit. But he gives no details about this work and only informs that

Bhattatiri wrote the work for one Narayanan Namputiri of Cellur . The

authorship of this work is in controversy. The work is also popularly

known as Muhurttam bhdsa.

Muhurttapadavi
Four muhurtta works are available by name Muhurttapadavi

in Kerala. Ullur informs that two of them are unique and similar and

one among them may be attributed to Talakkulattur Bhattatiri^. It also

deals with muhurtta part of astrology.

Govindapaddhati
Govindapaddhati is an outstanding work on both astrology

and astronomy. Sankaran Namputiripad of Kanippayyur has written a

Malayalam commentary on it and published it in 1935 AD. In it the

commentator has mentioned the authorship of this work to one

Govinda of Kerala. Although the title of his commentary is as

Balapindavum ayurddayavum he refers its original name as

' Op.Cit., K.S.C, vol-ll p.107,108

' ../yorissasframMAi/iamjRamakrishnapanikkar.Srikrishna Jyotishanidanam,
Guruvayur,1994,p.170
' Op.Cit., K.S.C, vol-1, p.123
 186

GovindapaddhatV. The work is of much importance and is valuable

one in the field of astrology because of its accuracy in astronomical

calculation.

The great astrologer Trkkantiyur Acyutapisaroti, preceptor of

Narayanabhattatiri of Melputtur, has documented a verse as: 'JilR-4

^TT^^ -HdH^' in his Vi^ork Sphutanirnaya. He has referred to

'Govinda- as the author of Govindapaddhati who may be identical

with Talakkulattur Govindabhattatiri.

In the preface of Sripatipaddhati commentary, P.S.

Purushothaman Namputiri agrees the authorship of

Govindapaddhati to Govindabhattatiri. He says that the planetary

calculations of Sripati are imitated well by Govindabhattatiri^.

The work Govindapaddhati is divided in two parts as

Balapinda and Ayurdaya. Balapinda part enumerates calculations of

lagnasphuta, bhavasphuta, drsti, cestabala, uccabala, kalabala,

digbala etc. And Ayurdaya part explains calculations of amsakadasa,

uccanicanisargadasa, Jivasarmadasa, dasakrama, apaharacchidra

etc. Explanations are given in Sanskrit verses. Keralite astrologers are

frequently following these rules and regulations of Govindapaddhati

for planetary calculations.

' Balapindavumayurddayavum, bySankaran Namputiripad, Panchangam Bookstall,

Kunnamkulam, 1935, In preface, p.ii.
^ Jatakakarmapaddhati or Sripatipaddhati of P.S. Purushothaman Namputiri, T.
Tennatt Redyar, Suvarnaprakasini press, Kollam, in preface, p. 2
 187

Followers of Govindabhattatiri
••

One of the significant ci^ar3cteristics of Kerala astrology is

related to the regular continuity of traditional distribution of knowledge

from father to son or teacher to disciple in succession. Some of these

known lines of tradition were extended through several centuries. It

can be seen that such a line of tradition is extended from thirteenth

century to ninteenth countries. Among them Paramesvara of Vatassri,

Krsnanasan, are famous.

Paramesvara of Vatasseri
•

Paramesvara of Vatasseri (1360-1455 AD), the great

astronomer and astrologer founder of Drgganita system of Kerala, is

one among the traditional student of Bhattatiri. He says that his grand

father was a disciple of Govindabhattatiri of Talakkulattur and he

himself was a pupil of Rudra I and Madhava of Sahgamagrama.

Paramesvara expresses that in his Acarasangraha as

%= f ^ JJ>(»{yv^-Hl

jfRT ^ siTEiR ^ prf^^er 11^

In Muhurttaratna also there is a verse that proving above

referred context as J|1Rtjf$|i^if|^u| 1 ^ ^ " ^ ^ ^ ^kef^zn^JlT^.. l^

' Quoted, P.S. Nair, forwarded to Dasadhyayi, Vidyarabham publishers, Alapuzha.1998.p.xi

^ Op.Cif., MuhurUaratnam, lV-p.290
 188

Krsnanasan

Krsnanasan (1756-1812 AD) was born in the family of

Netumpayil at Thiruvalla in Kottayam district in Kerala as the son of an

erudite astrologer named Ramanasan. He studied jyotisa under his

father and also under Sulapanivariyar of Kozhikode. Hitherto unknown

work of Krsnanasan is a commentary in Malayalam prose on the

Aryabhatiya. The commentary is elucidative and quotes several

authoritative quotations from Bhaskara's Laghubhdskariya,

Sangamagramamadhava, Paramesvara of Vatasseri,

Karanapaddhati, and one Prakasika. He had great admiration

towards the traditional teacher, Qovindabhattatiri, as expressed in

Bhasdjatakapaddhati '"^m^^f^tH^ xjd^mt^m^d CPTT 11^'.

Though there are many commentaries on Brhajjdtaka,

Krsnanasan has considered only the Dasddhydyi commentary

authoritatively. It signifies that the Dasddhydyi commentary is a

valuable one than other commentaries.

Hordydm arthahdhulydt
samsayam valutdivarum.
Dasddhydyydm visesiccum
vakrasabdattinarthavum.
Vakracdrigrahdsceti
samsayam tirtturakkaydl.

' Bhasajatakapaddhati,o1 Kochukrishnanasan, Bhagya Book

house,Thiruvananthapuram.1685, p.29
 189

Dasddhyayimatam
caitadupadhyayamatam tatha^.
Conclusion
Legends may or may not mislead from the original themes. But

the legends are of some historical importance recently. In this context

one of the important factors is that the legends connected to Bhattatiri

are not identical. Anyhow it can be concluded that Govindabhattatiri

was a great astrologer lived at TalakkujattOr near Tirur in Malappuram

district, who had some relation to PalQr patipura. He was a great

devotee of Siva. His time may be in between 1237 to 1295 AD. He

was a scholar on astrology and his samadhi is situated in Pajur

patipura at Piravam in Ernakulam District. He is still living through his

everlasting works like Dasadhyayi.

' Ibid., p. 29
 190

CHAPTER FOUR
METHODOLOGY OF DASADHYAYI
The work Dasddhyayi is a Sanskrit commentary on

Brhajjataka of Varahamihira which is an essential and

comprehensive work on astrology and allied subjects and so it is very

popular especially among Keralite scholars. It is like an encyclopedia

on astrology because it deals with almost all theories and planetary

calculations of astrology and astronomy in simple Sanskrit language.

Govindabhattatiri had used effective methodology of Sanskrit

commentaries to bring forth his ideas and theories of astrology in his

commentary.

Methodology of Dasadhyayi is discussed in this chapter.

Chapter divisions of Dasadhyayi, number of verses contained in this

commentary, and number of verses taken from classical works and

their names, contents and methodology of Dasadhyayi, some

methods like traditional, rational, scientific and practical, astrology and

allied subjects, classification and order of subjects are considered.

This chapter discusses all such matters in general and above all, the

methodology o^ Dasadhyayi in special.

Brhajjataka of Varahamihira

There are three major parts of jyotisa. They are siddhanta,

sarnhita and phalita. Brhajjataka is included in the last part phalita in

which this text is the original authentic work of Indian astrology and is

the significant one in this field. Varahamihira profoundly quotes a

number of astrological works of eminent scholars like Skandahord,

 191

Badarayanahora, Manitthahora, Yavanahora, Gargahora,

Parasarahora, Saurahora etc. He establishes the astrological

views with much experience, experimentation and planetary

observations.

^IstJ-^qm^HHPlc)^ 6|g^l?!?ll>tol^ <Jfc^MR I

The work Brhajjataka is divided into twenty-five chapters

'ajtiii^nj f^^ifcT MoTj^Ti7|:^' those are Rasiprabhedadhyaya,

Grahayonibhedadhyaya, Viyonijanmadhyaya, Nisekadhyaya,

Janmadhyaya, Aristhadhyaya, Ayurddayadhyaya,

Dasantarddasadhyaya, Astavargadhyaya, Karmajivadhyaya,

Rajayogadhyaya, Nabhasayogadhyaya, Candrayogadhyaya,

Dvigrahayogadhyaya, Pravrajyayogadhyaya, Rasisiladhyaya,

Dfstiphaladhyaya, Bhavaphaladhyaya, Asrayayogadhyaya,

Bhavaphaladhyaya, Prakirnadhyaya, Anistadhyaya, Strijatakadhyaya,

Nairyanikadhyaya, Nastajatakadhyaya, Drekanasvarupadhyaya in

three hundred and ninety-six verses.

Commentaries on Brhajjataka
A number of commentaries are available on Brhajjataka of

Varahamihira both in Sanskrit and Malayalam in India and especially in

Kerala because of its speciality. Bhattolpala, Mudraksari,

' Brhajjataka, 1-2

^Ibid., xxv-3
 192

Subodhini, Sripatiyam, Dasadhyayi, Vivarana, Mitaksari,

Vacaspatya, Pdramesvari, Madhusudani, Vyakhyd of Ulpala,
Apurvdrthapradarsikd of Srinivasaraghava Ayyankar etc are
renowned commentaries. Some of them are of unknown authorship.
From Kerala more than twenty commentaries are available on
Brhajjdtaka in Sanskrit and Malayalam languages. They are listed
here. Dasadhyayi, Vivarana, Prakdsikd, Candrikd,
Horahhiprdyanirnaya, Cintdmani, Mitdksari,
Hordphalaratndvali, ApUrvdrthaprakdsikd,
Laghuhordvivarana, Hordvydkhydbhdsd, Brhajjdtakavivrti,
Hrdyapathd, Gudhdrthadipikd, Caturasundari, Vdcaspatya,
Ahordtradasddhydyi, Hordratna, Hordhrdaya, and
Hordsdstrapdtha.
Among them, that of Bhattolpala commentary is the first

Sanskrit commentary. That is a very popular and authoritative work

like Mallinatha's commentaries on the works of Kalidasa.

Dasadhyayi^ Vivarana and Hrdyapathd axe famous and popular

commentaries written by Keralite scholars. Besides, Sahkaracarya's

Jayavamsa is also a popular commentary on Brhajjdtaka written

with multiplicity of meaningsV In the preface of Brhatsamhitd of

Varahamihira, Krishnachandradvivedi^ mentions about some

^Horasastram, commentary of Konatt Sankaravariyar, Panchangam Bookstall,

Kunnamkulam,1987.p.7
^Brhatsarnhita, ed. Krishnacandradvivedl, Sampurnnananda Samskrita Visvavldyalaya,
Varanasy,1996.
 193

commentators on Brhajjataka as: '^^vMid<*)lqR ^eeleMd'W Tflqr?^

Harijayantan Namputiripad, the editor of Dasadhyayi

commentary, has mentioned the name of some commentaries, namely

Mudraksari, Subodhini, Sripatiya and the like ; K.S.Nair has

also indicated about another commentary namely Nauka written in

'nagara' script which was published by Sri Venkatesvara press,

Mumbai^.

The Nauka commentary on Brhajjataka has recently edited

by Dr. N. Gopalapanikkar by name Ahoratradasddhyayi. Among all

these commentaries Dasadhyayi is very popular among Keralite

scholars. Harijayantan Namputiripad has stated that he has collected

three manuscripts of Dasadhyayi in devanagari, grantha and

another one in the form of palm leaves. He states^ that the manuscript

written in devanagari script is much corrupted than the other two.

Hence he accepted grantha script with Malayalam explanation. The

wording 'woq^rfflf^oPfst^^''' in the original text, Brhajjataka must

have been caused to produce many commentaries on it because of its

multiplicity of meaning.

Dasadhyayi as a commentary

As a commentary, Dasadhyayi of Govindabhattatiri follows an

encyclopedic nature on astrology for students and scholars. Almost all

' Op.Cit., Dasadhyayi, ed. Harijayantan Namputiripad, in preface.

^Op.Cit, Dasadhyayi, ed. K.S.Nair, in preface.
' Op.Cit., Dasadhyayi^ed. Harijayantan Namputiripad, in preface, p. xiii
'' Brhajjataka 1-2
 194

scholars on astronomy and astrology like Paramesvara, Damodara,

Nilakantha Somayajin, Jyesatadeva, Acyutapisarati, Trppanikkara

Potuval, Navayikulattu Alati, Pulimukhattu Potti, Raman Asan and

others quoted the views of Govindabhattatiri both on astronomy and

astrology as his ardent followers. Itakkatt Namputiri was a follower of

Govindabhattatiri who wrote his work Prasnamarga based on

Dasddhyayi commentary.

in Dasadhydyi, Bhattatiri has commented ten chapters only

but that was sufficient to interpret the total text of Brhajjdtaka as he

connects all ideas of astrology in a crystal clear view within the span

of ten chapters. Hence it is really the most significant work in the field

of astrology.

Contents and methodology of Dasadhydyi

The Dasadhydyi commentary follows in ten chapters the original

text and these chapters include all notable subject of astrology

referred to in twenty-five chapters of Brhajjdtaka. Name of the ten

chapters of Brhajjdtaka each and numbers of verses are given

below;

No Chapter divisions of No.of No: of referred to

Brhajjdtaka. verses other works in
Dasddhydyi.
1 Rdsiprabhedddhydya 20 83

2 Grahayonibhedddhydya 21 144
3 Viyonijanmddhydya 8 34
 195

4 Nisekadhyaya 22 40

5 .Janmddhyaya 26 36

6 Aristadhyaya 13 32

7 Ayurdayadhyaya 13 4

8 Dasantardasadhyaya 23 130

9 Astakavargadhyaya 8 14

10 Karmajivadhyaya 4 44

Total verses explained by Govindabhattatiri are one fifty eight in

number. The commentary first of all, explains the original verse of

Brhajjataka, then follows a detailed interprettation in simple Sanskrit

with several valuable quotations taken from a number of classical

works. But he mainly accepts and highlights the work Sdrdvali of

Kalyanavarman throughout the commentary authoritatively and

Krsniya of Krsnacarya is accepted at the time of explaining the

prasna theory. Hence it can be supposed that the work Sdrdvali was

very popular like Brhajjataka and the information about Krsniya,

clears the popularity of prasna theory even before the time of

Govindabhattatiri.

Govindabhattatiri introduces many works and authors of different

areas of knowledge in his commentary and he was well aware of all

classical Sanskrit soueces. It is noteworthy to mention that the

scholarship of the author, his knowledge on various philosophies and

even all classical astrological works and mimarpsa, vedanta, sahkhya.

 196

yoga, ayurveda, vyakarana theories also revealed throughout in this

commentary appropriately and logically.The works and total number of

verses of each work he quoted are given below.

Sruti {2), Aryabhatiya (6), Suryasiddhanta (1) Parasarahora

(23), Laghujataka (6), Saravali (289), Brhatsarnhitd (21),
Brhadyatrd (11), Laghujataka, Aiydsaptati (8), Krsniya{49),
_ y' -

Yidvajjanavallabha (4), Sripatipaddhati (5),

Sridharapaddhati (72), Phaladipikd{5), Svarasdstra{A)
Ratnamala (1), Sadpancdsikd (4), Sangrdmavijaya (1),
Prapancasdra{3), Sdrasamuccaya (1), Hordsdra{35),
Astdngahrdaya{2), Sdmbapahcdsikd (2), Jdtakasangraha{^2).
From this it can be assumed that he quotes frequently from Sdrdvali
and then Krsniya. For example when he comments the verse '^?T^
^wt^rg^ ct)iP^«fl' {Brhajjdtaka,'\^/-^), he highlights real meaning of the
word 'cbiPl'il' by the help oi Astdhgahrdaya as:

Similarly he has referred to a number of scholars like Sripati,

Bhattolpala, Badarayana, Yavana, Garga, Parasara, Samba,

Bhaskara, Maitreya, Sridhara, Brhaspati, Vasistha, Haridatta, Manitha

etc. For example whHe he depicts about 'ayanacalana' he has quoted

openions of Aryabhata, Manitha, Bhaskara and Haridatta^.

' Op.Cit., Dasadhyayi, p.238

^/bid., P.p193-94
 197

In this commentary Govindabhattatiri has discussed astronomy,

muhurtta, prasna, nimitta and the like and the views of Satya, Yavana,

Manitha, Saura, Paulisa and Romaka are discussed with examples in

his commentary. For example while explaining about the nine planets,

he provides a scientific picture and their position in order with the help

of the work Aryabhatiya as:

Govindabhattatiri explains astrological theories not only to

express the predictional side part but he provides it with philosophical

thoughts like vedanta and yoga also.

Sources referred to in Dasadhydyi

Govindabhattatiri has provided much importance to astrology or

the astrological theories with the help of authentic works in his

commentary. Some of them are noted by names of texts or authors.

Sometimes he gives only quotations and verses without referring the

name of texts or authors. Such references are approximately hundred

in numbers.

He introduces a number of books on astrology and other related

subjects in his work like Parasarahora, Arydsaptati, Sdrdvali,

Krsniya, Viddvajjanavallabhd, Brhadydtrd, Laghujataka and

the like which reveals the vast astrological tradition of past. He

frequently quotes verses from the work of Sdravali^ of

^ Ibid., p. 142.
^ Saravali, ed. and trans, by Chaturvedi, Varanasi, 1977
 198

Kalyanavarman (9*^ century AD) authentically. The work Sardvali

appears to have composed in Gujarath . It may be considered as a

commentary on Brhajjdtaka. K. Ramakrishna Menon observes that

the work Sardvali may be consider as a commentary on

Brhajjdtaka^. Kalyanavarman, the author of Sdrdvali who

flourished before Bhattolpala (10**^ century AD) and may be thus

assigned to the ninth century AD.

Bhattatiri wrote his commentary with the help of classical

sources and other commentaries. He refers to Sruti, Aryabhatiya,
Sdrdvali, Brhatsamhitd, Laghujdtaka, Arydsaptati, Krsniya,
Vidvajjanavallabhd, Phaladipikd, Ratnamdld, Sadpahcdsika,
Prapacasdra, Astdhgahrdaya, Sdmbapancdsikd,
Jdtakasangraha and the like. From these quotations one can
understand the clear picture of the position of astrology in the past.
Another characteristic of his commentary is that Bhattatiri

reformed the prasna section of astrology as to highlight its

importance. So he encoded and applied prasna theories and its

practical possibilities systematically in his work. While explaining the

prasna theory of astrology he has quoted many verses mainly from the

ancient astrological works like Krsniya of Krsnacarya, Sdrdvali of

Kalyanavarman and Viddvajjarmvallabhd as authoritative works on

astrology.

' Brhatsarnhita, ed.Chaturvedi.in introduction, p.5

^ Op.Cit., Dasadhydyi, ed. Harijayantan Namputiripad, in preface, p.viii
 199

Similarly he has referred to a number of verses of many

scholars like Sripati, Bhattolpala, Badarayana, Yavana, Gargi,

Parasara, Samba, Bhaskara, Sridhara, Brhaspati, Satya, Vasistha and

Haridatta. Further he refers to other sastras like mimarrisa, vedanta,

sahkhya, yoga, ayurveda, and vyakarana.

Although Govindabhattatiri has documented almost all verses

with citing the name of texts, only on a few occassions he did not

mention the authorship. All these references show the fact that he has

gathered all traditional knowledge in his commentary. Such type of

interdisciplinary approach is really helpful in the study of commentarial

literature.

Methodology of Dasadhyayi commentary

The Sanskrit commentary Dasadhyayi attains its higher level

of hermenutical representation mainly by informing astrological

theories. In it, the author has added comparative and critical remarks

whenever required with particular reference to the corresponding texts

of the astrology. He makes independent explanations to each of the

verses of Brhajjataka in various viewpoints, most of hisexplanations

are rational. Some methods are applied in Dasadhyayi like traditional

stand point, scientific approach and the likes.

Traditional standpoints

Govindabhattatiri follows traditional method of commentary

literature in his commentary. He has described the usual '^*«i-q7^^i<i-y'

namely visaya, adhikari, sambandha and prayojana. The first one is

visaya which was clearly expressed after salutating Varahamihira, the

 200

great scholar of astrology. The visaya he enumerates is astrology. It is

divided in three skanthas as ganita sarnhita and hora. Each of these

sections of astrology is contained in this visaya '^J^itfcRflR^f^ f^m^

f c i ^ B<>t<b'^afil^ ^ ' which is clearly depicted by him in detail as ' ^

vi?jtfcr??n^ cTRcf R|>W>'tR| d^*>k1l^c1 ^ll^ld'WJ'tTT arK^PfjftcTRcFgr ^#qT

?!^T?^j^l c l ^ TffbRpf^v^ J|fii|d^lld1 MR<m^d:| 'Hf^dl>W>'t| g >HHMit>ci

•^^m ^HJHijJite^jift'H^'WHJ ^^mhi ersr^mf^ ^-c^^i F I ^ R ^ g

TjsjcftbcMRic^i ^fc"iiRf^x:i^i4: jR^mR^^rf^ >iRidiPi I PiRi-diPi g

>Hf^dl^'l>!^'tJ'!jl: vcJMRteiPlI %f?^ f%^m?nR^nf&T TJST^fmf^l Xr^f^

The second one is adhikari which is also noted by him as 'one

who has awareness in classical sciences and he should be intelligent

also: ' ^ k R P ^ w M ^ 3 7 ^ R D t Tf^FTHf' ^J^ '^HI^H' ^ \ ^ 3FZRIR=STf^

^T^cftrn^h I cj>ai •^^f^? r^^w^ TT^ftmr^ arf^re^R:, ^ ^-^^idlnnj ^f^^jpTFt

The third one is prayojana which is depicted by him as the

horasastra helps to light up every past actions and duty which leads

to forward itself as a guide which are given below 'f^ 3R?I Ff^RiTF^^

j R f r ^ ?o5r5n? r ^ ^ ' ij^^jpfTf^ ^^r^rf^ w w^ vimf^d CR^ qfvF m^ ZSF^

oUf^^m^ Ft^otrsf-l 3Mc[T "^I^^TcfT' 3TraH>HHi|: n f ^ cfJT^ Tfl?T?^nf^f^

^?Klf^ cb44Jd ^qSGRrfcf I 3T2M \^'H<4:' ^ f?l^f^r?rPT?R^ ^ i ^ m{\k ^

cj5jf ^fKif^ gujnf^ cRqict g^tfi^sT^ 3r5*mf%, cTfe4 # ? T SJDVJRI^ I sm^

' Dasadhyayi, 1-4, p.20

^76Jd.J-2, p.11
 201

The last one is sambandha, which is the correlation of

pratipadya and pratipadaka. Among them pratipadya are the stars,

planets, bhavas and lagna and the like applied in astrology.

Pratipadaka is corresponding to science (knowledge) or sastra.

The traditional method of interpretations helps the students in

their education. Govindabhattatiri had followed this traditional system

strictly in his commentary '^j^g^iRT ^HicjiiJH # ^ f\ These words are

significant in this regard. There are a number of words that are used in

the plural form of the^tftin case and ^rf% case as SR^nf^ and srffTT^

instead of the singular words ^^] and ^^ respectively by Bhattatiri

wn 3rFrT% a r f i t f ^ ^ l , ^ ^*^-^A ^c^>wicb ^rfcPrrfcri That must have

been a common usage of Sanskrit scholars. This application of words

shows the traditional view. Anandavardhana the author of

Dhvanyaloka had used plural forms of cases of Sanskrit that was a

mode to present the tradition of past Sanskrit scholars.

Rational method

Rational method is a good tool for scientific subjects and

especially it is useful in astrology. Govindabhattatiri notices the

qualities of the seasons from the planets in a rational way.

'/6icf.,!-3. Pp,15.17
2 Ibid., p.61
^Ibid., Pp180,183, 189, 546.
 202

Varahamihira says that '•^cT^r^sf^ ^^^f^m^ using rational method.

The verse 'flif^RT^^ ^T^^^rET^Fcnf^Tjsirg CTT' (11-12) here the sisira is to

Saturn, vasanta is to Venus, grisma to mars, varsa to moon, sarat to

mercury, hemanta to Jupiter- RII^KK^: ?T^?>rf5P^Tt^^ifc^ gj if^

^fy$f^ xp^frg^f^HfiTTiKRlftJi ^ M^Rlf^ ^^s^EfRt %W.\^ Satum is

considered in astrology as the doer of sorrow in sisira season, snow

failing and acute of cold occurs. So that period is considered as a time

of wony. Venus represents the form of Kamadeva the symbol of

spring season, the season for physical enjoyments. Mars is the planet

representing heat, so that period is very hot.

Moon is representing water elements and so is varsa time.

Mercury is so pure. Hence sarat happens to be the season of purity

and Jupiter representing wisdom or knowledge, so in hemanta all are

shining- 'T^ ^e^ i^^i^Jjuii af«^^i:-?ftct f^Hif^cwid, cffcft H-xi^

Scientific method
The theory of conception is explained in astrology in a scientific

way. The biological phenomenon of the monthly course in women

occurs in a cycle by the interaction of moon and mars in transit over

the radical charts. Here moon stands for blood that is liquefied and

Mars for pitta; it is the pitta that vibrates the blood and thus menses

'/6itf..ll-12.p.131
^Ibid., 11-12, Pp.131-32.
 203

took place: ^pf?i6^ fttf^rTJ^J ^^J^IS^H ^ilfiJid^^c) I ft^ ^f!f^ ^ ^

"F^ftW 3n?H ^fSTTcTl ftTT??M^T?m^c?ft?g^^^v5T% WW^ ^ifcf df^^d>Ml^c|>W

Later it is said that if moon stands in upacaya house the

garbhasaya (womb) becomes unclean because of overflowing of

blood: ?frt^>RR^^ ^ ^»\\H,Hrim\{^\ ^j^ ^ilhdMl^^ld W^m^ ^ ^^^ I

In another place Bhattatiri has expressed the scientific truth that

moon's water elements, which is not shining themselves but only

reflects with the influence of the Sun light. ' M ^ ^ T ? T ^ vtd^'tj ^^^^prf^

f^cjx|jt>>w ^ ^ w i ^rf^RTPtg^j wjf^ uzfrfrR^ m^^ TfxeRT ^ - ^ K ^ J I

TUT: TfteTSqi: cl^ f^^cT?^ Mt'^^aMd^W ^TteT^i'K^ ^ ^ff^^RFTRncT

Besides this, the absence of father from the place and his

position at the time child's birth also can be predicted in astrology

with the help of the planets. Bhattatiri has applied his logic here in

Dasadhyayi scientifically. He says that the father may be away if the

planets Saturn and Mars are positioned in between lagna and the

seventh bhava respectively. But if the Moon is positioned in the same

as above or in between Mercury and Venus, he will return soon due to

the planets Moon, Mercury and Venus are speedy than the Sun:

' Ibid., IV-1, p.235.

^Ibid., IV-1,p.237
' Ibid., 1-1, p.3
 204

^<r^ ^ f¥(^. "^vu^l §RHi2^^i^ii4<^>{id!^jjb|Uii ^gsrfcT ^Hyjifci^id 1^' Here

also can be seen an scientific approach connected by him in

astrology.

In another context Bhattatiri introduces the order of weekly days

in simple words. At first, come Saturn then Jupiter and Mars, Sun,

Venus, Mercury, and Moon respectively. This order is made on the-

slowest descending of planets from Saturn to moon. '^>5?ITSFTT ^rf^

jj't^Nji'^R^jb^tjxi'sJi: f\ The first hora, which begins with the rise of the

sun every day, is ruled by the planet of that weekday. For instance the

beginning hora of Sunday is that of the Sun, the lord of thie first hora

of Monday is the Moon and so on.

Com.Time Sunday Monday Tuesday Wednesday Thursday Friday Saturday

6.A.M (from

Sunrise) Sun Moon Mars Mercury Jupiter Venus Saturn

7.A.M Venus Saturn Sun Moon Mars Mercury Jupiter

8.Am Mercury Jupiter Venus Saturn Sun Moon Mars

9.A.M Moon Mars Mercury Jupiter Venus Saturn Sun

10.A.M Saturn Sun Moon Mars Mercury Jupita- Venus

11.A.M Jupiter Venus Saturn Sun Moon Mars Mercury

12.Noon Mars Mercury Jupiter Venus Saturn Sun Moon

1.P.M Sun Moon Mars Mercury Jupiter Venus Saturn

2.P.M Venus Saturn Sun Moon Mars Mercury Jupiter

3.P.M Mercury Jupiter Venus Saturn Sun Moon Mars

4.P.M Moon Mars Mercury Jupiter Venus Saturn Sun

5.P.M Saturn Sun Moon Mars Mercury Jupiter Venus

6.P.M Jupiter Venus Saturn Sun Moon Mars Mercury

' Ibid., p.290

^76id.. 11-21, p.190
 205

7.P.M Mars Mercury Jupiter Venus Saturn Sun Moon

8.P.M Sun Moon Mars Mercury Jupiter Venus Saturn

9.P.M Venus Saturn Sun Moon Mars Mercury Jupiter

10.P.M Mercury Jupiter Venus Saturn Sun Moon Mars

11.P.M Moon Mars Mercury Jupiter Venus Saturn Sun

12. Midnight Saturn Sun Moon Mars Mercury Jupiter Venus

1.A.IVI Jupiter Venus Saturn Sun Moon Mars Mercury

2.A.M Mars Mercury Jupiter Venus Saturn Sun Moon

3.A.M Sun Moon Mars Mercury Jupiter Venus Saturn

4.A.M Venus Saturn Sun Moon Mars Mercury Jupiter

5.A.M Mercury Jupiter Venus Saturn Sun Moon Mars

Practical method
Govindabhattatiri explains each and every word of the original

text of Varahamihira rationally and practically with valuable quotations.

For example the following verse:

fenf^urr 414^^-1 ^ ^ef% ^PJCTT 3if^ ^^m^nr i^

Here he denotes the yoga or results of more than three children to the

couple. Bhattatiri says that such yoga is very rare in the mortal life. So

its results also should be the same: ' S R ^ AJVI>W ^c^'H^id ww^ ^cH

In another context he explains the order of considering of jataka

as 'R<cbluMiij|i>I^,ai^cjR^ l^' Lagna, fifth bhava (putra bhava) and

ninth bhava (dharma) one by one. Here Bhattatiri indicates the

'/6id.,IV-15
^/6id.,IV-15.p.271
^/6id.,IV-10.p.264
 206

importance of wealth in homely life with quotation of Vagbhatacarya.

All actions depend upon wealth. And so the second bhava

(corresponding to wealth) is to be considered with special reference in

jataka. '^?#^ cfj^nrf EFRfT^^R^ EPRSTH l^^lmd f^R^PT I cT^n ^ftw ^ P ^ T ^ -

f ^ r f ^ 41tIilU4|^,i>HRjf^d>HN'1Hll^

Bhartfhari also agrees this view while saying ' ^ "JJOTTT ^fJioxHrn^nrf^ I .

By the verse '3RPT«rj[cfRR^ HRfl?f' I Bhattatiri comments it to

the pregnancy period of a woman logically with valuable records. The

duration of pregnancy up to 9 months, 16 days, 2 nadikas- ' 3 r ^

Style of commentary - an appraisal

The form of explanation in Dasddhydyi is a dialectical method

that is used in the form of teaching. It is established by him on many

occasions throughout his commentary 'Jj^^^ld ^^TBTcn^ ^^1

f^rw%?TR M<i?4cl^'. Here each sloka of Brhajjdtaka has been

explained by him minutely with multiple meanings and critical

evaluation accurately. For example on the first verse of Brhajjdtaka,

Bhattatri has explained the words ' ' j f ^ ^f^^f^ra??t?r?^....' as: ' ^ [ ( ^

'/b«i.,lV-10, p.264
^ Nitisataka, p.20
'/6/rf.,ll-14
Ubid., !l-14.p.144
' Ibid., Pp. 60, 66
 207

j|ldm[Pi -^wsm^m RcjuilPi amff^ ^ I ^ M R ><i^ff^^^iPi ^Iw^n^'ii d-enid

Here the phrase 'Rcjf^disI^^'MJl'^ cfj^' in which the use of

adjective *^r#fgT[qf' corresponding to '^T^' is absolutely notable one

in that context. Similarly he gives all possible meanings to same word

in different contexts. One of them will be exemplified to elevate

astrological view that denoting by the word ' 3 M ^ ' as 'sf^m " ? R r ^

^fjf^ qR^fcMd:, ^fFRgf^^rgRcJT^"^ ?i?rJjEE56^ wrt ^m^\ the word

'THT' is corresponding to the Moon in predictive astrology.

' Ibid.,Pp 2-4

^Op.Cit., Brhajjataka, 11-1
 208

The five functions of words nannely varnaganna.varnaviparyaya,

varnavikara.vamalopa, dhatvartha are applied well by

Govindabhattatiri in his commentary. Bhartrhari explained these five

functions of words for commentators' as

EncfktT^srffcRT^ ^EfJTR^T^^ M o ^ R t j Pi>i)Tt)H 11^

While commenting the theories and meanings of words or

sentences of Brhajjdtaka he quotes with the help of classic sources

like vyakarana, nyaya, vedanta, and pra^na, nimitta, muhOrtta and

sakuna without any loss in the main content of original source.

Likewise when explaining the prasna section of astrology

Bhattatiri exposes the usages like TJCRT Tr?^5f^ viq^xriic^', y^^ic^,

M?^T?rrF^, etc. Sometimes he has completed the incomplete portions of

astrological elements of Brhajjdtaka with sufficient points. For

instance while explaining the importance of the accuracy of birth time

of a person Bhattatiri observes '3T^ 3<NI4UI ^ { # ? T n c f f t e ^ W^#rara?T

cf^^rf^^JMPRmlTfjiT I dti'Wlf^: f^psqflcTra !A<'iA^ f. Thus the wording

'^^^c^ ^xTf^fxRFfsJlfei W^^^FeR'^ of Brhajjdtaka was applied well by

Bhattatiri independently.

Even though the Brhajjdtaka provides astrological theories in

twenty-five chapters, Bhattatiri commented only upto ten chapters

and that was sufficient to explain the twenty-five chapters of

' Vedasandesam, (mal) of V.K.Narayana Bhattatiri, Kerala Sahitya Acadamy, Thrissur, 1993.
p.131.
^ Op.Cit., Dasadhyayi, p.66.
^ Op.Cit, Brjjataka, 1-2
 209

Brhajjataka. His commentary follows in gradual order of

Brhajjataka verses but he extended up to almost all verses of the

twenty-five chapters of Brhajjataka. Hence Bhattatiri has explained

each and every word of Brhajjataka carefully and systematically.

For example "If one planet represents two contrary results the

effect will be destruction to those two events^ But if one is stronger

than the other the stronger will prevail. If one planet represents one

good and another indicates a contrary result, there will be both the

results. Planets give good or bad results in their own times."

Contextually he describes childless state of persons by quoting

a number of verses from other chapters of Brhajjataka. For example

if the Jupiter is positioned in the fifth bhava in a horoscope it can be

caused childlessness. Here Bhattatiri provides a number of verses

from the different chapters of Brhajjataka. '^isn ^^?^'i^ UJ-HCJ>J<^

Sj-^cbRy^Kuii^^ui 'Tf^ '^SQ^\^xi\S^'{BrJd. 16-26) rJnf^ ^^f#^

li'il'^Rfcdifrdcid rf ^ i ^ TcrfcT cT^ ^p{|!^j,HM?d41Rvly:' I another context is

as M<\^^ MRMT^^ CICT ^ri<'Wkl^>i"i ^ cTRcT ^ t l ^ > W ' ^ ^ C ^ cbMecln'

{Br.ja-16-30) ^ r J T ^ ^ cfJF^ eFPTcT^ '^i^^isff it^' {Br.ja-18-9)

Astrology and allied subjects in Dasadhyayi

Govindabhattatiri had followed the traditional system of

interpretation in his commentary and so he introduces all astrological

' /6id., Pp.524-25

 210

theories as an ideal teacher. Although he has followed traditional

method he gave much importance to rational thinking.

Govindabhattatiri introduces such matters in his commentary as-

Bhattatiri introduces all astrological sections like ganita,

muhurtta, prasna, nimitta, sakuna and explains their applications in

simple Sanskrit language with sufficient explanations. The six limbs of

astrology are

He quotes two verses that mention the importance of ganita in

astrology as the astrologers should be aware on almost all area of

classical and astrological sources and especially they should be careful

about accuracy in the calculation to findout *lagna' which causes to

make correct prediction:

Bkr^t xT -^^ -w^^Hk^ ^^Ezn 11^

Besides the astrologers should calculate position of the planets

three times every day according to accurate theory of different

scholars based on the yogas of planets, Sun eclipes, Moon eclipes,

grahamaudhyas, retrogretions etc:

Ubid., I-3.P.17
^Ibid., 1-4.p.20
Ubid..pA7
 211

Muhurtta part in Dasadhydyi

Muhurtta is one of the major section of astrology. Bhattatiri

mentions that as: '?t?T?<F^ ^ ^idtt>M!^H^^dIPl PlJm-^ I cT^ ^5|cf?rR^Tf^

^^m^- ^dlPl I Muhurtta is an important section of astrology. It is

mentioned as:

v^-Hw^sP^ dc^<iiid w cR^rr^sf^ m 11

WQ\^ ^ 5 ^ 2 R ^ ilcJ-^f^C'Ud: I

^ ^ ^>T^ ^ ^ ' ^ ^ ^ ^

Jraifcf d*+1lftq*1^ Ri'vJJdHj I

Prasna part in Dasadhyayi

Govindabhattatiri has well applied prasna theory, nimitta, and

sakuna in his commentary. He quotes a verse of Vasistha as:

^ ^ ?iR5r ^rarp^TRt s i d N d R y n d : i

'^^lM) vjjid^ ^ CTE[CI 5r?^sf^ i ^ R T ^ 11

Although both prasna and jataka are equal in application in

astrology. Bhattatiri establishes the prasna section separately by the

' Ibid.,, p.17

Ubid. ,p.20
'Ibid.. p.16
*Ibid., . 1-4, p.20
 212

wordings 'iR^^rm^^', 'ii^-iKV etc. Such concepts must have been

prevalent in that time. Bhattatiri has also documented it in his own

words as: 'cianPr v^idcbM^-il ^sr^ cbeMRict^i ^^irf^l^rfrar^T sj^^mR^iR

>iRjdiPi I ^Rxid f^rf^TfRTRcrrf&T ^ ^ ^diPi' l' and 'eF^r^mm ^ ^^F^

^ xrf'. Although Bhattatiri had quoted so many verses of various

works like Daivajnavallabhd Phaladipika,

Prasndnusthanapaddhati, Saravali etc, he explains the prasna

section by quoting verses only from Krsniya of Kfsna.

Classification and order of subjects

Like any other Sanskrit work Bhattatiri also begins with

sambandhacatustaya as primary step after salutation. The original

text of Brhajjataka extends over 407 stanzas. But the Dasadhyayi

is dealt with full essence of Brhajjataka within ten chapters in a lucid

language.

The first chapter is called rasprabhedadhyaya that explains

technicalities of the subject. It contains twenty verses. Bhattatiri

provides a description of the form of rasi (rasisvarupa). The word hora

is explained in different ways by various commentators. But Bhattatiri

gives specific and accurate meanings to it based on astrology as

^K?RTfllf^ cRT^T^?c[ TT^T ^ ?5*n^ f x R ^ l ' and Bhattatiri informs

that above said theory is also impressed by Varahamihira too. ' 3 I N I 4 ' W

' Ibid.. p.20 and V-23, p.338

 213

g ^l^frF^cnMcfTT c T ^ ^RhHctlld I 31^1>iNfc|cbeM ^t^riT? RcbeM^ f ¥ ^ cfjcqi

The second chapter is called grahayonibhedadhyaya in which

the peculiarities of the planets their sex, characteristics, positions,

their control over senses and limbs of human body, their

corresponding metals, qualities, different names, natures the places,

command and so forth are explained. It contains twenty verses. Tinne

or kala is connected to the human body and symbolically is called

kalapurusa.

Atma, mind, indriyas, and all internal and external appearances

of human body are connected with planets according to their nature.

5ln^<d:,TR^ ^ ^ ^ ^ f^^j^il^^ji: f'. In this context he gives

informative knowledges like rtus, the order of the weekdays and rise

of each planet on each day etc. Thus he has commented each and

every minute speciality connected with planets and human body.

Colour, genders, directiorre (dik) subhatva and papatva of planets, rise

of pancabhutas, cast divisions, svaksetra, mulaksetra, bandhuksetra,

satruksetra, nicaksetra, drekkana, sadvarga, paksabala of planets,

saptamarpsaka, dvada§arnsaka, trrpsarrisaka and calculation of

uccabala, dikbala, kalabala, sthanabala, nisargabala etc are

introduced as in a guide.

The third chapter is called viyonijanmadhyaya or the

combinations of planets which deals with the origin of produce

'/6fd.,l-3.p.14
^ /6id..ll-1 ,p.92
 214

insects, birds, trees, and so forth. Bhattatiri describes the derivation of

the word viyonijanma 'fcrf^g^fl%Tt frT^fe ^|c|>{ic[lHi w^ df^-MlPi^jj^H I

cbidlc*li R>yiclc| cijoMiijfri 1^' Bhattatiri comments the present chapter

only to improvise prasna part of astrology.

For example he applies prasna theory on the word '?f^5FTTgT of

the first verse in third chapter as: 'CT^STWT^ ^c^T^nf^ sisrf^^R^Rf^ I 'cRf'

-iki^f^RlTilRbcicjJMciji: I cMT xf ^ s j f ^ ' 2 . Bhattatiri connects here

dfstiprasna, mustiprasna etc.

The fourth chapter nisekadhyaya or the attainment of puberty,

appearance of menses, sexual connection, conception, birth of a son,

good and bad state of planets at the birth of a child, rasibhavas and

their symbolic representations, process of pregnancy period, accurate

time for pregnancy etc in twenty-two verses. Bhattatiri connects here

nimitta, sakuna etc at the time of explanation about death at delivery.

Bhattatiri has connected nimitta and sakuna contextually

^yfMcpK^f^TFM^ 1^'

Fifth chapter is called janmadhyaya or the relation of marks,

moles, cowls and peculiarities in birth, chastity and vicious nature of

the mother, etc and this extends over twenty-six stanzas. A

description of the nature of the house where the birth take place,

peculiarities of delivery, and the character and position of the females

'/6fd.,lll-1,p.208
-/6fc?.,lll-1,p.211
'/6id.,IV-6,p.254
 215

who collect at the critical time are also given with a view to correct the

inaccuracies of birth time with reference to actual surroundings on

that important occasion. Bhattatiri connects here also the prasna

theory at the time of explaining each verse of the chapter.

The sixth chapter is called aristadhyaya or the treatment of

planetary conjunctions for premature death and prolonged life of the

infants, which prevent early death and prolong the life to greater

periods. So this chapter is very important one. Bhattatiri introduces at

first in the sixth chapter as 'an^f^wrunr^PR^xq^l^'. In this chapter

Bhattatiri encodes about the planet 'Mandi' which although not

referred by Varahamihira ' 5 R ^ m ^ H>i"llR ^ i ^ a ^ ^qf^^ ^fT^

The seventh chapter ayurddayadhyaya which treats of the

terms of life, in which each planet is able to give good or bad results

at the time of birth, by its position, direction, collateral strength,

exaltation, retrogression, etc and how to find out the total number of

years of the life of man whose horoscope forms the subject of

examination, in fourteen verses. Bhattatiri encoded dasa duration

according to different scholars like Maya, Yavana, Manitha, Saktipurva

and others. He provides an advice to redetection of astrology as:

cWF ^ f e l t e d ^ ^ f ^ T r R t f ^ l^'

'/6/d.,VI-1,p.350
2/6irf.,VI-13, p.379
'26id.,Vll-8, p.390
 216

The eighth chapter is called dasantardasadhyaya. It treats of

the major and minor periods of planets with the influences they are

capable of exerting during their controlling times etc in twenty-three

verses and has been largely commented by Bhattatiri. In this chapter

Bhattatiri compiled auspicious and inauspicious time of a person

around the lifetime of 120 years of human beings. Bhavanirupana,

planetary dasas, dasaphalas, bhavaphalas, rajayoga and

rajayogabhahgas, position of planets corresponding yogas namely

sunabha, anabha, dhurudhura, pravrajya, and paficamahayogas are

given in detail.

Bhattatiri introduces pravrajya yoga as 'Mf|vr4||4i]j|ls^ T J ^ } ) ^

wg^rf^f^n ^o4if^ilTf)i: xig?Tf^[f^ ^r>Erf5iT ^f^^ i ^d^rl: ^ 3 P R ^

^^m^loyifcHI ^ 5 T T ^ 2 m l ^ ' .

The ninth chapter by name astakavargadhyaya deals with the

relative strengths of the planets and the rising sign (lagna) by their

occupation of peculiar positions and the extent of good and evil they

are capable of producing while they are moving by gocara in the

various signs. This is a sort of balance sheet of the planetary

influences, which should be carefully studied by the astrological

readers as it would enable them to measure the quantity of good,

which may be expected from the planetary positions during the future

career of the native. This extends over eight verses but is in full of

technical language. In this chapter, he has described the method to

work out astakavarga table of each graha and the auspicious and

' /6Jd.,Vlll-20, p.488

 217

inauspicious results. 'sTSTT^erffM^^JcTg^' ^ Pi'iR;dPi«<i

The tenth chapter is called karmajivadhyaya and it contains

only four slokas. It is one of the important sections in the field of

astrology as it determines the means of livelyhood and what will be the

success of the man in his material career. The tenth bhava is

corresponding to wealth. In this chapter such matters are discussed:

'ajiij'e^Rrij^ ^ ^ ^ M i ^ R i : ?FT^STT^ ER cTm^srr^ eRFFf^rrar l^'. Hence

Bhattatiri commented it very carefully and suggestively.

Bhattatiri informs the porutta section of astrology indirectly.

Bhattatiri says ''JTRrf^JpTcfJMg^ ^^^^ ^yRWrf^^^r^nr I '^JT^RW "^^r^^

^HH<^;*HHV ?fcr '«pt' TJt^ ^?oiM 'm^^ i '^m\ x[ xWcMv^iid^ -

qTfTJst yivx^id <jquiRHi^Hifc; cfT t r m i p'

Finally in the tenth chapter, Bhattatiri has concluded with

describing the two methods of making jataka mixed in prose and

verses for astrologers. It can be said that his effort was concluded

with ten chapters throughout the application of brief descriptions but

with extensive meanings.

Conclusion

Thus Bhattatrl compiled all astrological theories of his age with

the help of astronomy, muhurtta, nimitta, prasna, sakuna etc with

' Ibid., IX-8,p.547

2 Ibid., X-4, p.558
^/feirf., X-1,p.558
 218

sufficient authentic cites logically and systematically in his

Dasadhyayi. Although the original source of this commentary is in

twenty-five chapters, Bhattatiri commented it only in ten chapters, that

was sufficient to explain the whole chapters of

Brhajjdtaka!^>i\^W^<^i\^\\-ir^ ]?apfTiKimKK'«T 3fEZTR^?i% T\m f^^crrsh

nprats^ cyi^ldhl ^Sqf^^^TRJTOTRTKfkw ^^5frRT % 1 ^ om-isilldl: 1^' S o it

isvery popular because of its encyclopaedic nature, simplicity of

language, method of explanation and logical depiction.

' Ibid., X-4, p.596.

 219

CHAPTER FIVE
DETAILED STUDY OF DA^ADHYAYI
Dasadhyayi is the most valuable and popular Sanskrit

commentary among the commentaries on Brhajjdtaka of

Varahamihira from Kerala by Talakulattur Govindabhattatiri. Though a

number of commentaries are known on Brhajjataka, many of them

are not available.

Among the available commentaries Dasadhyayi is an

outstanding treatise with its comprehensive nature. Govindabhattatiri

adds comparative and analytical remarks wherever required with

particular references to the corresponding texts of the astrology.

Dasadhyayi is inclusive of a number of references, quotations and

explanations and thus is considered as the most popular among the

commentaries on Brhajjataka. This chapter discusses the specific

characters of Dasadhyayi in detail.

Popularity of Dasadhyayi

Dasadhyayi commentary is entirely different from other

commentaries on Brhajjataka due to a number of noteable

characters such as remarkable systematic representation,

multimeaningness, usage of simple Sanskrit language and above all

discussions on all allied parts of astrology in brief but with extesive

meaning. Govindabhattatiri says that the commentary was written by

him for his students.

 220

^ g f^|fcij|c|6|ly|yf ^ f ^ ^ f^feRsJI^ 1^

One of the important peculiarities that can be seen in this

commentary is that Bhattatiri has given several meanings to each and

every word and sentence comprising to astrological views as well as

different philosophies like vedanta, nyaya, yoga etc. This method is

very useful to every student of astrology. For example when he

comments the meaning of the verse ' ^ nw^ ^ ^ MRcbfe^d:^' he

provides different meanings to the same verse.

'Second meaning of the same verse is that the Moon is shining

with the influence of the Sun; he is manifested by the Sun. It is proved

by quoting Samhapahcdsikd and Aryabhatiya^. And the third

meaning highlights some points connected with astrology. Bhattatiri

used the word ?r?r5^ corresponding to the 'mind' due to the usage

of the word ' T R ^ f l ^ ' by Varahamihira in the second chapter of

Brhajjdtaka^. Moon is the symbol of mind and water in astrology.

Above said interpretations are given below '"m im^ ' J f ^ ?r#fc^

MRttjfc^Jd: ^ r f ^ ct>foMci: i '^g5*o[: ^7hrf?iT?^P5^' $(^mi gfcni j f ^ m ^

3f2|t^^rmft ^gxzi^ - ? R r ^ '^^(^ MRcbfc^d: ^ - i ^ d g T b ^ ^ , TT^frrgcR2I

^ > d l r H * W W^r^ f^^ my^^^^ ^^^'i^'k^ RitiMcb'W -^^^ ^Rcit^iid

' Dasadhyayi, p. 1

Ubid., Pp.1, 2
" Brhajjataka 11-1
 22]

Mode of presentation
The form of explanation in Dasddhyayi is a dialectical method.

The verse- i j q ^ ' M^^f^P^ ^T^f^ .WFTfi Bhattatiri places the verb

1% w^? '^li'HkH4 JTR^' is the answer. Next comes ftj^Rsf? Answer

is ^ H I ^ ^ M I and ^R^^^^l. So this is written for the student for

crossing the ocean of jyotissastra, cbl^^j? Answer is '^?cieq

<jTiRR<oi^s}6|gd*|' and so on. Here this type of explanation is simple

and much helpful for a reader with wide range of meaning in a lucid

style. It is the ^ncjjfeTT type of explanation. Hence this sort of method is

very interesting and attractive.

One of the special advantage of Dasadhydyi is that Bhattatiri

has included all informations and their applications of the six limbs of

astrology like ganita, muhOrtta, prasna, jataka, nimitta and sarnhita.

He has informed it at the first part of his commentary as ' ^

^52ftfrR?IR^ cTTW f^R^^?FTl d^cbWNd JlPld'Wj'tJ: | cT^f Jlhd^W?-^

wi\^^ cT^mif^ # s r ^ i ^l>ii^'t| g uiidttjyiJH^^diPi f^pnp#i era

v^ld<t>M^'fl ^2T^ ct>cMRj<^ll ^tu||f^f^>!|-c||4: J7?^mR=^Tp>T >iRldlPi I P I P I T I I P I ^

Op.Cit.. Dasadhyayi.Pp 2-5

 222

Useful but incomplete astrological references made by

Varahamihira in Brhajjataka, are completed by Bhattatiri everywhere

with extent meanings in ten chapters. For example in the

verse*^t>rRiR?Tg^^5^ .Plc^^^ 11^' Varahamihira did not interpret the

calculation to find out 'lagnadibhavanayana' in Brhajjataka but

Bhattatiri has given full information and application in detail. He says

*3T^ 3 I N l 4 " l ^tJjJII'WRl.^rtJd W^rf&I?racT d-dlf^'^NHAJ-i % ^ J cR^ETTf^H

Six limbs of astrology

Bhattatiri compiled all sections of astrology namely ganita,

muhurtta, prasna, jataka, nimitta and sannhita in his commentary.

3 ? f ^ R ^ ^ ^^^^TTRTraraf v^lfcl^ T^T^lR^ 11"*

Each and every part of astrology is introduced and explained by

Bhattatiri.

Astronomical theories in Dasadhyayi

A number of astronomical theories of eminent scholars like

Aryabhata, Satya, Yavana, Garga and others are quoted by Bhattatiri

in his commentary. When he explains the first verse '^^^

'/6id.,1-4,Pp.20-21
^Ibid..\-15
' Ibid., p.66
^ Ibid., p-20
 223

MRt^f^di^vnei'^^dl ^c*Tf i^Hvjj-HHi...'^ of Brhojjataka, Bhattatiri has

refered to three sources namely Veda, Sdmbapahcasika and

Aryabhatiya to explain and establish his views.

In the same context Bhattatiri provides scientific information

about the planets. He says 'ar^^^^'g^R^^ 3)5>'^^v;iiRfc;cWjb>M '^^V^

f ^ m ^ W|^<dJ|d>W J|ld>!nM>M ^ ><Rii'H^KId ^illRl^i^ltl'^MIl: ^^^ 1^'.

Here Bhattatiri states that the Sun is fixed permanently in the sphere.

The Moon is shining with the influence of the Sun. ' c T ^ f ^ m ^

Likewise he explains calculation for udayaiagna, madhyamalagna,

patalalagna etc in Dasadhyayi. 'si^r 3ii^i4"i >H4^II>{^[^<^C^ICT

TIFnft>Rracr d'^lf^'HNH-MH ^^IWT I dcJ>WlRj: f$l«^f^dW ^f^W^ f'

Bhattatiri has enumerated the time of each sign in detail. He

says that the meaning and definition of the word '3fBt?T^' which is

the term to indicate time of rotating twelve signs ' 3 i ? k i ^ ^^mf^fST^

dK^Kif^i^ ^K5?Ki!^^irHcb'W -c^s^,^c^)^[^s^>^^}\^\(>\: idv<^)^\^^f'\ Bhattatiri

follows the raising time (Udayarasi) of each sign which may neither

decrease nor increase from five nadika because of anticlockwise

rotation of twelve rasis 'CTCT i^W><i^l: ^^ ^i^sR\f^^ ^ j ^ ^jjleT

' Ibid., 1-1

^ Ibid., p-3
' Ibid., p.3
* Ibid.,\-15. p.66
^ Ibid., p.Q6
 224

^ ?T?5q^5T^5Teri^'. Here he explains the problem for '^f^^^RT?^^^'

with the quotings of Bhaskaracarya. ^ jfleH^Ko^id ^?<r^#^^r?rKTR^TR

In another context Bhattatiri gives the order of planets

scientifically. Saturn, Guru, Kuja, Sun, §ukra, Budha and Moon are

positioned in the solar group respectively. To clarify this order

Bhattatiri quotes a verse from Aryabhatiya as '3?f^ xf g r ^ ?cf)^H

cRqt ^ , ? T ^ fftW., ? T ^ ^ , ? R ^ ^pf57, cRqt fEP, c R g ^ x T ^ I ^Tfffj

T^vjflT^^fzR^^ ^ ^ ^ ^ ^teP^ ^ ? f ^ ^PITtFt 3T%c^ ' T ^ f ^ l ' cTSTT xf

t?^TTO?rr ^J5^^^^1^jen3^PTczR2TTII

Bhattatiri also notes pramana of kalahorakrama by the phrase

^ yf^^id'M WW. cbid^l^Ri ^ [ f ^ ^wfcn^. He has discussed the

ayanarnsa theory based on the different opinions of different scholars

like Parasara, Manittha, Aryabhata, Haridatta, Yavanesvara, etc.

Although he has included these opinions he has not mentioned such

views for more accuracy.

' Ibid., p.86

^ Ibid.,\W.p.87
^ Ibid., i\-^4.p.^42
*Ibid.,\\-13
^ Ibid., p.^43
 225

Bhattatiri gives ample discussion about the function of

'grahayuddha' of astrology based on the verse of Varahamihira as

The verse ''1SIT?S^:....'^ is commented by Bhattatiri as absence of

husband from the native place at the time of delivery of wife based on

astronomical theories. From the 10*^ bhava (madhyamalagna) to 4*^

bhava (patalalagna), half part of it is representing abroad and the other

half is representing native place. 7* bhava is also corresponding to

abroad. Here Bhattatiri expressed the presence and absence of

husband according to planetary position with quoting the Krsniya

-^^^ ^TRKT ^REm?9^ I^^^Hid ? ^ ^ p q ^ 11^'

Above all he has provided many details about the importance of

ganita in astrology and establishes that every astrologer should be

known whole areas of astrology and astronomy. He quotes a verse

from Jatakasangraha to highlight it.

'/6irf.,p.198
' Op.Cit., BrhajJataka.V-1
' Op.Cit., DasadhyayI,p.289
 226

Muhurtta part in Dasddhyayi

Bhattatiri consideres the muhurtta section of astrology as very

important: 'CT^ g|cf?lT?^lf^ ^^fIcT% ^dlPl 1^' Punnasseri Nambi observes

that birthday, sraddha and muhurtta were calculated based on

parahitaganita. And Drgganita is for jataka calculation . The

importance of muhurtta can be seen in ancient works like

Ramayana, Mahdbharata etc. It is well known that Dasaratha fixed

the coronation of Rama immediately on the advice of Vasistha as in

the pusyanaksatra a good muhurtta In the Veddhgajyotisa of

Lagadha (2500 BC), the muhurtta is used mainly to find out good

times to begin yajfias in past.

In Dasddhyayi Bhattatiri has discussed the muhurtta in detail

Bhattatiri reali-^ed about the importance of muhurtta in its antiquity. He

says ' ^ k r ? ^ g v4icicbM!^'i^^dlPi f^^ra^ ?ra ^^^i^ii^iP^i ^^![\^.

i^diPl f\ Bhattatiri exemplified here a number of verses about the

'/6i<i.l-3.p.17
Ubid., Pp.20.21
^ Op.Cit., Punnasseri Nambi Neelakanthasarma, p. 179
" Sabdakalpadruma, kanta II, p.550
' Op.Cit, Dasddhyayi. 1-4, p.20
* Ibid., p.20
 227

muhurtta based on good and bad 'karmas' (duties) of a person of his

past life.

Application of muhurtta in Dasddhydyi

in the verse ^frfg BkT...>!lf$IMHHj^ Bhattatiri informs different

opinions about horadhipatya and drekkanadliipatya. Bhattatiri has

compiled hora into jataka, prasna and muhurtta. Related to muhurtta

he says that '^cKfj|"ii: Tjr >W'^^H'{idBlR<ct>lu|iRlMHiH 1^' that means the

first drekkana for its own rasyadhipa, the second is to the 5^*^

rasyadhipa and the third one is to 9'*^ bhavadhipa . Among these

forms the first one is prevalent in muhurtta that applied by the word

'%fxrg'. He says ' ^ R I T J ^rtr^f ^ ^s^ fci^^rfcmpft 3r?^ftf^ '^^^^' arreR^rt

fclWT^ l"' 'f^qr^' means in muhurtta.

In another context he refers to muhurtta while explaining the

kalahora. Kalahora is calculated in two methods. First one is two and

half nadikas which is equal to one kalahora and second method is 20

vinadikas as one kalahora. Above said two methods have also sub

'/6irf.,p.16
^Ibid., 1-12
^Ibid., 1-11
" Ibid., p.61
 228

divisions. One of them is starting from varanatha as in 'cakrakrama'

as Manda, Guru, Kuja, Ravi, ^ukra, Budha, and Gandra respectively.

Another one is starting from 5"^ planet of this order. But Keralite

scholars follow it from only 6*^ planet; and 5*" is followed only during

the night. Jatakddesa clears it as

Bhattatiri says that twenty vinadika is corresponding to one kalahora

in which the first method i.e., begins from varadhipa is used in

muhurtta. Bhattatiri says '^g^iergkr ^ IIIH^PRTI 3Rn^Nfe^}^Tg?rf^t?te

x|it>Jb4l(^r-!)cby*|'i:| cfl^W ^?3cfTnc5r^ ^JbJb+ilfclril'^: I ^^\^H:-

f ^ ^ , WW. cT^nftt c)i^«eii^tj l " . He says '?[?% crr^^Nsxr^^TT^ ^ ap^jr ITSTT

craif^ f^en^ ^ T ^ ^TjEf^^n^^ >HH|cji-!j:r Bhattatiri states it with a

pramana of Gargacarya, the great astrologer.

cbld^l>ilRlm!^^*j^Hldl><lf^Mld ^f^cnrl

(^Hlf^+I ^^R#RTT TFT^cTRI ^HfcldHlP

Bhattatiri provides the importance of muhurtta. If starting from

varanatha that should be acceptable.

g^rf^ ^Icif^c^enaftr fsp^n ii>HcHKij: I

f%^E2lf% TR^anRI ^ r # 5 r t ^ ^jcfTT 11"*

' Jatakadesa, commentary of 10* verse of z"" chapter, p. 72

- Op.Cit, Dasadhyayi, p. 190
Ubid., 11-21, p. 190
^ Ibid., p.439
 229

Nimitta and sakuna in Dasadhyayi

Samhita, one of the six limbs of astrology, deals with sakuna

(premonition of future events) the fortunes of large groups of people

and nations, significance of dreams etc. The Bhagavadgitd also has

considered nimitta to indicate good and bad results as Arjuna says to

Krsna - 'PIPITIIPI ^ ^^^^ f^M>ndlR ^ ^ R l ' \

Bhattatiri introduces it as 'PiP^-diPi ^ xHl^di^lvii^Wb-^iil:

yMRt<iiPi I'. Although both are equal in application the Dasadhyayi

considers them separately. '%f^cT f^ff^rmrf^rf^ ^ct^diPi l'^. When he

comments the verse ' T r f ^ ^ '^^^^ ..^fcfrRRW ^ 1 1 ' ^ here he

mentioned good omens by explaining the meanings of each and every

word of the same verse as living beings in water, flesh, twins, one who

carry the pot, couples, weapons, musical instruments and their

sounds, one who carries weapons, business man, flaming fire, boat

etc. '^Tf^^pfFrf^r 3r^ ?cfr%^ , ^o^iRfci ^g;5q^l HOWIRRI

^sra^R^mrgiMfT I '^€^ ^Tiffww?Tl ^jfJi3f#if% ^rrj^l ^fTT^f^

rfFft '^Ri xfR?RT ^^ji^ftr^fwra^pr^cf ^g?R^i sr^g^sra^ sr^grs^i w^.

^2J#THt ^ 1 ^i\\<A: Y^m W^SiV^^^^Fm^\ cfleft ^fr^HrT AM\^ crf^ |

'H>H>Wci^H| -d>WlR sJoiilfDi I ^ 5 ^ M 6 ^ ^ 5 c f e f ^ f i ^ -^\ 3ff$rg?^ ^ I cJJ^ rT

' Bhagavadgita.l. 31
^ Op.Cit., Dasadhydyi,\-4.p.20
3 Ibid., 1-5
" Ibid., l-5,p.37
 230

He considered not only the word meanings of this verse but

also provides descriptions that make pleasure to eyes, mind, and

ears. He quotes a verse of Bhattolpala the great commentator of

Brhajjataka. 'im -^mH^c^m-.^- %m ^^\H-i\^^\\-- W^IH^T^rtJI^ <^\^^ ^

^ ^ * H ^ M ^ 3RTT^ T ^ dIplPiTi ^cm^ I CT2TT ^ ^eeleMd:'

H-^J|e^sl<^l"li T ^ ^ f5rff?txT^ 11^

In the commentary on the verse 3Tf5rer^f^..-^5cT^I , Bhattatiri

applies nimitta as ' x j ^ ^ 3 # e R f ^ ' and 'f^^ifc<dl^MRf^'<id<j"^ ' the

first part '^^^^^ STf^cmR^rr' shows bad omens hearing or seeing of

which may cause death of a woman. Bhattatiri says-

'^^d^^ici^f^frf^Tf^tif^f^ ^sq^fcRT^^rrf^P^ >e^^>{UiARi l^' and both

words '^3^qfcr' and '^;^TCT' are corresponding to mind and eyes

respectively. He explains it 'RiJifeidl^Mfcl ^"jgci^-^^fqfcr ^ l i ^ f ^ B^qf^,

:^;gcrai^ r r g ^ 5 ^ I JRt '^^ ^f^f^ ^ ^Rftoqsf-i"'. In the sanne

context Bhttatiri denotes bad omens by the word ' ^ ' that means

death and evil. He says ' ^ Jjfci*^MiR ]^^T# arsmr ^zm?!^^

^>iU|>iix|cblR PiPlTllPl ^fiRjdlf^ 1^
At the time of prasna so many bad and good actions that are

related to many factors like astrologer's mind, ears, eyes etc are to be
considered. In Mahdhharata the great epic, at the time of war

' Ibid.. I-5.P.37

Ubid.,f\/-6
^ Ibid., p.254
" Ibid., Pp.254
^ Ibid.,p.255
 231

Arjuna feels bad omens because of anxiety of nnind even at the

presence of Lord Krsna. Nimitta is closely connected with our mind

that feels good at the sight of good things and feels bad results at the

sight of bad things\ Bhttatiri observes in his Dasadhyayi as

'^f^ftrFRRftr ftM^cl y-cW*:| ^qn^^jf^'Tt^fEd^^^fr^^Rprgo^^TTf^

^^J|d^f?iR|-dHl cjtj«|'tj^:,!5lMiHIH'4J|dR|'TlNTlHlR HHVid^PiPlTi^tl ^J^eqif^ T\

^1?^ ^ fc^isf: 1^'

During the period of prasna discussion each and every good

and bad action may be observed. A number of bad omens are

indicated by Bhattatiri by some words like ^ , ^ra^^, ^ , ^vjii4>ij):

etc such as entrance of guilty man, one who comes forward with

weapons, plucking of trees, turned off light and even illness of mind of

astrologers are also to be considered here as bad symptoms. 'PiP^ri g

^ ciyei^if^ cjjcff^ cTf^^ ^^f^ ww^ m^j^M^ ^ f^m^nf^ ^ ^^n^

^Tcifcr ^ f^m ' T ^ i jv^jtJj^j'i: -^m^ ?^ m w^ «M ^ 3r?ft^

Nimittas are reflecting good and bad results. Bhattatiri clarifies it

with quotations taken from Brhatsarnhitd. One whose birth is at the

time of bad times or in bad omens may caused to his own death

'MN^jc^'i ^PiPixiiR cji^iPi I ^T^R\ ^PiRiTtiPi mM4)ci f^r^^^rf% ^ i CTSTT ^f

^•f^dWIH'-

^Esutapurannal,(Ma^ of V.R.Muraleedharan, published by the

author.Cherpu.Trichur.1997.p.80
^ Op.Cit., Dasadhyayi,'N-e. p.257
'76id..lV-9.p.258-59
 232

Prasna and its application in Da^ot/Ztyoyi

It is already noted that astronomy and astrology are mainly

divided into three parts as siddhanta, sarphita and hora. The last one

hora is divided as jataka and prasna. In astrology jataka and prasna

are main factors and both are probably following similar rules also.

Sarvarthacintamani of Verikatesa regards both prasna and jataka

with equal importance.

In India the prasna section must have been well rooted from

remote past. A number of works on astrology are dealing with only

prasna. Prasna means questioning, one who asks about himself his

good or bad conditions to astrologer or Daivajna. Nemicandrasastri

refers that the prasna section must have been developed at the age of

Prthuyasas, son of Varahamihira, approximately in the first half of the

7* century AD^. Anyhow the prasna section has been well developed

later with a number of valuable works like Daivajhavallabhd of

Varahamihira, Sadpahcasika of Prthuyasas, Prasnajhana or

Arydsaptati of BhattolpaJa, Prasnaprakdsa of ^rimOladeva,

•76id., Vl-1,p.352
^Sarvarthacintamani, 1-5
' Op.Cit., Bhdratiyajyotisa, p.4
 233

Prasnasindhu of Srivasavananda, Prasnacandesvara of

Ramakrisna, Keralaprasnasahgraha of unknown authorship,

Prasnajfidnapradipa of Jaimini, Bhuvanadipaka of Padmasuri,

Prasnasiromani of Sripandita Rudramani, Keraliyaprasnaratna

of Srinandaramapandita, Prasnavaisjiava of Siddhanarayana and

Prasnabhusana of Srijivanatha etc especially in Kerala.

Tambulaprasna, Svarnaprasna, Devaprasna Vivahaprasna and

the like are more prevelant.. In Kerala, the work Krsniya of Krsna is

an authoritative work on prasna section. All astrologers follow it as an

encyclopedia of astrology, especially of prasna section.

Dasadhyayi of Talakujattur Govindabhattatiri is another

systematic work on astrology in which he included not only the

commentary of Brhajjataka of Varahamihira but also discussed and

applied prasna theories with the help of many valuable works on

astrology for both purposes. Itakkatt Namputiri the author of

Prasnamarga has composed it with the help of Dasadhyayi.

? ^ 5 c ^ ^?T5^W ?R^ ^ ^cm f ^ 11^

Prasna theory in Dasadhyayi

By the above said verse Bhattatiri considered equal importance

to prasna as well as jataka Bhattatiri states again

' Prasnamarga,\-32
^ Op.Cit., Dasadhyayi,p.20
 234

^buil(^(^x;i7^i4: ^R^T^fR^nf^ >jR<dlPlf'.From these statements it may be

assumed that the prasna section was an oldest one. Bhattatiri has

included prasna theories in it logically and systematically.

Jataka and prasna are compared to Kalapurusa and human

body. He says that 'cleft 31^ vjiid^M^^^l: cbidMl^Mid ^CTeF^^5^^ ct5Ft

Esnrgqf^^^i^j^'.Then he gives more details of prasna section and its

rules. For example: JanmarasI and arudharasi as the primary sources

of prasna are explained here in detail, arudharasi is the pivotal of

prasna. He states it ' a i f ^ f^ w^ yrw*: f^Tcir ^ >!if^ix!i>h(i>H$i: i

Govindabhattatiri introduces a verse showing synonyms of sign

(rasi) as *7ff^^J|^«f"»TTf% "H^^ x)cf>iaI>HHlc^il l'*'. Here he states that

although these are synonyms of rasi these are to be used in jataka

and prasna differently. Bhattatiri says 'vif^m-yliijuil tjecbd-yi

ti^i^wR^T^j: I wra%5 cF^Rifli^ amy^N-^iRif^d^iif^h,

dd)vRmfclR^d>!lf$i: W=^^eF^Tt?RT%^ ^ I «J?H|cf| (^cb>t«^|(1^cji|: 3f^T^ 3n^ST,

Bhattatiri has interpretted the prasna section in it mixedly. And

so when he begins the explanation of prasna part in Dasadhyayi he

' Ibid.. p.20

2/6irf.,l-4,p.21
' Ibid., 1-4, p.25
Ubid.,\-A
'/6id.,l-4,Pp.27,28
 235

addresses it by the words 'MJ^HIC^V 'TR^^T^IR^' etc in advance.

Altiiough jataka deals with predictionai part, the prasna part

keeps more accuracy in results. Nastaprasna, Bhojanaprasna,

Mustiprasna, Coraprasna, Vivahaprasna, Devaprasna etc are notable

in this regard. The technical term drekkana is an important factor of

astrology it is powerful and makes accuracy in results. '^cw>|y|l: ^ ^

q>d<ii^ ?ITPT: T ^ f?2T2f:P'. For instance in the Coraprasna while

thinking about the thief, it can be said that drekkana is to t>e equal to

the thief. Bhattatiri introduces it as '^cKbiu|i: ^ ffcT ^>Q\<\^ wm"- T ^

? c ^ l MJ^HKIclP^ ^«W>l«WtJ!ii!ix|l>(l dHl!^l'H<i!^i q ^ ^cill^Tt)*! 1^'.

Varahamihira explains the prasna section contextualiy. But he

has exemplified several quotations of ancient scholars on the same

area. The verse '%fxrg B 1 ^ wum wmi ...>ilf$lMMHJ^' In which he

pointed out different rules about horadhipa and drekkanadhipa. One

of them is the first hora which belongs to its own rasyadhipa and

second hora belongs to eleventh bhavadhipa. It may apply some

places mainly powerless states of the Sun and Moon. But

Varahamihira begins as 'nidl"'^'^!:'*' that means if Sun and Moon

positioned in ojarasi likewise Moon and Sun in the yugmarasi are

horadhipas respectively. Here Bhattatiri has concluded and solved

that as the second one is to be used in jataka and first one can be

' Ibid., p.58

^Ibid, 1.11,p.58
Ubid.,U2
"Zftid., 1.11
 236

used in prasna: '5RiMlTh^l>iif^Mr'yRRlMild^, g^f?H?7: 3 ^ , ^ ^

3)Ni4HdH 1' he quotes an anonymous verse to prove it as

3TUT ^ ^GfRT^ ^TITTJT H^ft^TT M^Hcb4fi)| 11^

The third chapter, Viyonijanmadhyaya is really interesting in

which he explains many theories and applications of prasna section in

detail. Most of them are taken mainly from Krsniya. Thus Bhattatiri

applies valuable informations throughout these ten chapters of

Dasadhyayi.

Ganita part in Dasadhyayi

The credit of presenting the first clear picture of Aryan culture,

complete almost in every detail, belongs to the Rdmayana by

Valmiki, the first immortal epic of the world which clearly pictures

portraits of a living human society, dress, sports, recreation, belief,

customs, religion, and philosophy. The epic also supplies many

informations relating to astronomy, astrology, and other allied

subjects. Hence one can infer that the astrology was prevalent at that

time. Before the age of Ramdyana also the astronomy and planetary

calculations were well established. Deviprasad Catopadhyaya says

that the Indus civilization must be known calculations for yajnavedi. In

the the study of Sulbvasutras, descriptions of 'bricks' of old age are

mentioned^.

' Ibid., p.60

^ Op.Cit., History of science and Technology of ancient India- the beginning AQ86
 237

Since the age of Vedangajyotisa of Lagadha (2500 BC)

astronomy had been developed with muhurtta section by that time.

Through the changes of time, the planetary calculations and

predictional part were also developed. It was credited mainly to

Keralite astronomers. A number of astronomers wrote astronomical

works and astrological works from Kerala in this regard.

Talakkulattur Govindabhattatiri provides such informations in his

commentary. He says about the popularity of ganita in astrology ' ^

vwilfciN m ^ Bl>W>-t|*il d?|cb«k1lc|d T#R!^<F?TT.....?T^ Jll^id^W^-tl Tjf&jcpMf

HfclMl^^ 1^'. He not only provided valuable informations about of ganita

but also prescribed about good astrologer. An astrologer must know

all classical sciences especially ganita. He quotes a verse from

Jatakasangraha.
^irn^ ij^uii4>'HlHiilHlcs^ ?mT cijtjjicfl g^?3?rgi

Govindabhattatiri has completed (even which are not explained

in Brhajjdtaka) many planetary calculations. Lagnasphuta

calculation and astalagna calculation and madhyamalagna

calculations etc are discussed in his commentary. He says 'ar^

3<N|4"I >H4^II^R<<^cclld TlW^RRcT d-^li^'^iNHiH" ^flrW I dci^lf^:

f^parflcfRT 5r^?4^l^' When he explains the calculation of

madhyamalagna he has quoted lahkodayapramana of

Laghubhdskariya to prove it.

' Op.Cit., Da§adhyayi, 1-4, p.20

^Ibid.,\-3.pA7
' Ibid., Pp.66,67
 238

While the explanation of the bhavasandhi and its calculation he quotes

verses from Parasarahora of Parasara. '3fMvr*Tmt#nT4 '>TR^rf%Tl

^ ST^?mmrfEr ^?T^?WIS1^ w(f^ % 11^'

Here Govindabhattatiri introduces and explains the calculating

method of bhavanayana for twelve bhavas in detail. Dfstibala,

udayalagna, sthanabala, kalabala, digbala etc are also noted by hinn.

Varahamihira did not refer these calculations, but Govindabhattatiri

describes it in detail. Likewise the ayanabala in astrology is also fully

depicted by Govindabhattatiri because of its importance in astronomy

and astrology. He says '31^ ^?sfH^ f^^eid cbiddd ^n^^^qm? ^rfjil

STSTT^H^cPTra^TTjTlRf^ 'RT 3T^ ?[R5fr=TRT^x2i^l^'. Another peculiarity is

that Govindabhattatiri discussed different methods of astronomical

theories of all ancient famous astrologers like Satya, Manitha,

Parasara, Yavana, Maya.

In the seventh chapter, ayurddayadhyaya, although he

discussed different dasa durations of human life according to above

mentioned opinions, Bhattatiri accepts the view of Satyacarya

because of its accuracy. He says ' ^ ^ T ^ ^ ^ c ^ '^. cbc;iRtd <ici<cil(rl I

' Ibid., p.67

^Ibid., 1-15, p,70
^Ibid., 11-21, p.191
 239

In the ayurddaya calculation astrologers generally follow

different dasamargas based on accurate birth time of a person.

Among them, one which is highly influencing or direct experience of

past life to him, that device is accepted here. He says that '^m^^

^ i f ^ P ^ ^*li\^ i^4"^Tt)ti!?ll4)dH I

Naksatradasas of astrology are important. Each of the twelve

signs from mesa occupies a space of nine padas or quarters of the

27-constellation beginning from Asvini. 120 years is total period of

human beings. It is listed below.

Stars Planets Duration

Asvini, Maka, Mula Ketu 7 years

Bharani, Purva Phalguni and Purvasadha Venus 20 years

Kfttika, Uttara Phalguni and Uttarasadha Sun 6 years
Rohini, Hasta and Sravana Moon 10 years
Mfgasira, Citra and Sravana Mars 7 years
Ardra, Svati and'Satabhisak Rahu 18 years
Punan/asu Visakha and Purvabhadra Jupiter 16 years
Pusya Anuradha and Uttarabhadra Saturn 19 years
Aslesa, Jyestha and Revati Mercury 17 years
120 years

' Ibid., VII-9, p.391

^ Ibid., VII-8, p.390-91
 240

Govindabhattattiri reminds that the planetary calculation may be

mistaken through the ages if the astrologer is not alert. He exemplifies

such views throughout this commentary. He says 'if the Sun is

positioned in the mesa sign on 10*^ day, the Mercury should not be

positioned in the 25* 'ili' at the same time. So the astrologers must

be careful on planetary calculation daily. Bhattatiri says ' s R f ^ cbl^d

cfFTTcf cbldM^ TrF^Tp>RTHt 31<J<ic^ld *cj|Rjd^ ^Tf^^l^T ^Wl<J^ll Tf^^sr^ftfcf

?T^ ^ % WE^m ^ i f m * ^M^^ ^ 11^

His valuable comment also is notable in this regard. He says

that planetary calculations are more accurate at the present time and

it should be followed by astrologers. 'd>Hld H^\^^ ^<Hi\^ Wff^ #7

47dPl>hM"i fjh^rll^'. And SO the ganita is an essential factor in

predictional part.

Katapayadi system in Dasadhyayi

Katapayadi system is an old digital method corresponding the

words or letters. It was developed and used frequently in south India

and especially in Kerala. It was very popular from the age of Vararuci

in 4^^ Century AD. He was a great astronomer and author of

Candravakyas. A.R.Rajarajavarma, Kanippayyur Sankaran

' Ibid., VII.6, p.388-389

^Ibid., p. 173
^Ibid.,pA74
 241

namputiripad and others considered that the Katapayadi systenn was

originated in Kerala from an early time. Bhutasahkhya is an oldest

digital method of India but it was corresponded with only a few things.

For instance 'eyes' corresponding to the numeral 2, 'pancabhutas'

represents to numeral 5^.

In the Katapayadi system numerals are represented by letters.

The great astronomer Katattanatt Sahkaravarma (Apputampuran)

(1800-38 AD) has implemented its rules that are given below:

Katapayadi table is also given below-

1 2 3 4 5 6 7 8 9 0

^ 13 T ^ ^ ^ H v^ H 3r

^ S ^ S ^ ?I 81 ^ £1 ^

^ ^ 6l '^ ^T

^ ? cT ^ 1\ 1? ^ F cT —

The Katapayadi system or 'paralper' (in Malayalam) is very

useful in astrology. Traditional students of astrology are following this

system even now. This method was accepted by Bhattatiri in

Dasadhyayi in many occasions. Some of them may be noted here.

While he explains the calculation of 'madhyamalagna' he quotes a

verse of Laghubhaskariya as:

' Op.Cit., Bharatiyaganitam, p. 18

^ Op.Cit., Karanamrtam, p.xi
 242

The words '^^(;:^qTf^?^TWi#[' is corresponding to tine numerals

1670. ^^dxi-^^-fl-^tj:* is representing to 1795 and 'xi3tnf7^nF5T?rf^' is

corresponding to 1935. In this verse Bhijtasahkhya system is

followed. But Bhattatiri applies here the Katapayadi system and it is

strictly referred to in It 'f^W^T^ Mo^c<c;!^i...t<f^Jjft)|dl Mo^nif^*!: f^r?Rft w

WJP>RTT <1^*llRl*l*eJeid>H>^-^|: WW. ^H)<ii: ?c^?R^fT^^sZTTS?kT^ ^c^T

.'HciRr 1^' Here the word 5lHlc;ij: corresponding to the numerals 1800.

And he speaks '^rETSR^T^^sm' that means to Katapayadi system.

In another context Bhattatiri has applied this system clearly

when he gives a pramana as ' % ^ 'H|JI^1*<1 %^'. Each letters of this

phrase corresponding to the Sun, Moon, Mars, Mercury, Jupiter,

Venus, Saturn and Rahu as ke-1, sa-7, ri-2, bho-4, ga-3, se-5, sa-6,

hi-8 respectively. So it can be assumed that the Katapayadi system or

Aksarasahkhya must have been popular at the age of Bhattatiri

approximately about from last of the 12^^ Century AD. Kerala

astrologers are still using this traditional system for mentioning sputa

table. Hence it is believed to be one of the major contributions of

Kerala to Indian astrology and mathematics.

Pancanga description in Dasddhyayi

The almanac is an invaluable aid for making calculations and

references in astrology. It may be considered as a calendar system of

' Laghubhaskariya, III-5

^ Op.at., Dasddhyayi, p.86
Ibid., p.107
 243

the past. It contains many astronomical details, which are very useful

for astrological purposes. The almanac is called pancahga in Sanskrit

as it has five limbs. Though there are various details, the almanac

goes by that name because of five important particulars for each day.

These five features are the tithi-day after the new Moon or full Moon,

including these two Moon days. The vara name or the week days, the

naksatra or the constellation of the Moon's transit on day, yoga or the

daily uniting degree of the Sun and Moon and the karana or the half

portion of tithi.

Govindabhattatiri also provides information about the

calculatbn of paficanga which is discussed while commenting the

verse '*idlcHi R'i^'*iH>t^f^'i(i....l^ He says NR-d-sJiJl: f^^fMtn^rmw

Time is an immortal factor in astrology

Time and its minute divisions are of extreme importance and of

practical use in astrotogy and predictions. Time is eternal but is

divided into many snnall units. In Dasadhyayi, it can be seen that an

important explanation of Bhattatiri on the verse 'Wenw R4i^df'. The

Sun r?T 'ctJid'W^M:' and so he is the pivotal of circle of astrological

sphere. Years, weekdays, months rtus etc are based on the Sun.

Movement of the Sun in each sign or rasi causes ahoratra.

Thirty ahoratras are equal to one month. Two months are equal to one

' Jbid., 11-1

^/6id., p.96
' Op.Cit, Brhajjataka, 11-1
 244

rtu or season. Six rtus are equal to one year. Bhattatiri gives a clear

picture as '^fMrf^r?M aiMHU^^dcbemi {c;cl>Hchemi ^r 31M*i^u^eJ>W

Varakrama or the order of the week days

Varahamihira discussed and interpreted each and every verse

with all possible meaning.

Govindabhattatiri comments this verse in many ways

remarkably. The first part of the above said verse indicates week days

and connected with planets respectively. Bhattatiri highlights here the

order of planets as stars. The order is like Saturn, Jupiter, Mars, Sun,

Venus, Mercury and Moon respectively. He says ' a r ^ ? c f t ^ ii^iuii

*<WI*H cWd^l^lRjMoyjhH ^ ^^JERffrf I 'H^'II^MR ^«T^nP>T cRSR?l^?cRT I c T ^

^ c l ^ # r «T^ ^ c R ^ ^jfj: c T ^ ^ ?T^g?^P^^'.

According to astrology the term kalahora is an important

measurement of time. The Sun is the lord of Sunday and the other six

planets are the lords of the other six days respectively of the week.

The 24 sub periods or kalahora of 2 1/2 ghatikas (Ihour). Each of

these hour periods is known as a hora. Each hora is under the

lordship of one or other of the seven planets and the hora under the

lordship of a particular planet is known as the hora of that planet.

' Op.CiL,Daiadhyayi, p.96

^ Op.Cit., Brhajjataka, 11.1
^ Op.Cit., Dasadhyayi, 11.14, p.142
 245

• The planet of that weekday rules the first hora, which begins

with the rise of the Sun every day. For instance the beginning hora of

Sunday is of the sun, the lord of the first hora of Monday is the Moon

and so on. Bhattatiri brings this information in simple words. *;5r5r

N N

TIFT <lKHIiMKij1 c||^>i,^i4

M*1l"ll«<i"^|J|lRm«fT: sP^ I

^T2TT iiHc|r-H|!i^ dcMo^Hlt4l

^ 3JI^J^Hiy>W1 l^ctlklH-W 11

3?^ 'f^^ijiicHv^^' w^ ^-^mi'tn <^\hn^^^ii ^^r^i^'.

Planets - a description
The word graha is derived from the verbal root 'grah', which

means 'to lay held o f or 'to grasp'. According to Indian astrology

grahas are nine in number. The following verse may be worthy to note

in this regard.
^?j4?Ep?ft ^R^^nef?W ^JER^nf^ fF^qfcTT I

-?^. m^itn^ ^ % ^ ? ^ tmr ^ 11^

The nine planets are Surya (the Sun), Candra (the Moon),

Mahgala (Mars), Budha (Mercury), Bfhaspati (Jupiter) Sukra (Venus),

Sanaiscara (Saturn), Rahu and Ketu.

Indian astrology and western astrology are different in methods.

Kuppusvamisastri observed it - 'The Sun according to western

' Op.Cit., Brhqjjataka, 11-1

^ Op.Cit, Dasadhyayi, p.95
^ Jyotisatatvaviveka, (Hindi), Girijasaiikarasastri, Subhacintak Press, llaliabad, 2CX)1, p.28
 245

The planet of that weekday rules the first hora, which begins

with the rise of the Sun every day. For instance the beginning hora of

Sunday is of the sun, the lord of the first hora of Monday is the Moon

and so on. Bhattatiri brings this information in simple words, 'ar^

M^(U||<<i'*1|J|lf^HI«TlT J P ^ I

cTSn i^WcJc-yii^^l dcMo^HltJI

^ 3rra?PTT2R^ Tt?^T^^fR?III

3f^ *f^^?nc*r3T^' ? I e ^ aivriJjJ^I'W ^Tt?nt^mrJ| ^ijTfJ^J^'.

Planets - a description
The word graha is derived from the verbal root 'grah', which

means 'to lay held oV or 'to grasp'. According to Indian astrology

grahas are nine in number. The following verse may be worthy to note

in this regard.
^g;4?t?^'Tf^Tef^ET ^ERxnl^ ^?^qfciT I

• ^ H\^^rHi\ rrf: % g ? ^ TTST ^ 11^

The nine planets are Surya (the Sun), Candra (the Moon),

Mahgala (Mars), Budha (Mercury), Bfhaspati (Jupiter) Sukra (Venus),

Sanaiscara (Saturn), Rahu and Ketu.

Indian astrology and western astrology are different in methods.

Kuppusvamisastri observed it - 'The Sun according to western

' Op.Cit, Brhajjataka, 11-1

^ Op.Cit., Dasadhyayi, p.95
^ Jyotisatatvaviveka, (Hindi), Girijasarikarasastri, Subhacintak Press, llahabad, 2001, p.28
 246

astronomy is affixed luminary round that all the heavenly bodies and

the earth revolves in their different orbits. Nicholas Copernicus (16^^

century AD) discovered the heliocentric theory of the solar system. But

Indian astronomy ascribed movement of the sun along the zodiacal

orbit^'. Rahu and Ketu through declared as planets are considered to

be chayagrahas or shadow bodies.

Planets in Dasadhyayi
In the Brhajjataka of Varahamihira only seven planets are

considered. The author mentions the shadow planets Rahu and Ketu

having only the name as 'Yif^FcFJtg^^R^?^ f^idlfci % ^ l ^ ' . The planets

according to Indian astrology are nine in number .The following

Sanskrit verse is worthy to be remembered to know the appellations

of the nine planets.

>!i4^x;|'s{1 H<4-Mdi^xi ^m-ti\\^ <^^>wfci: I

In Brhajjataka these planets are refered to as:

*ldlcHJ f^^=T^ •«T=l^^[%^PfRTc^ ^ ^ # W^\\

Bhattatiri discussed all planets including shadow planets in his

commentary. A discussion about the nature of each planet in general

is given here.

' Op.Cit, Easy Lessons in Elementary astrology, p.29

^ Op.Cit, Brhajjataka, 11.3
^ Op.Cit., Dasadhyayi, p. 29
* Op.Cit., Brhajjataka, 11.1
 247

The Sun in Dasadhyayi

The Sun is the largest of the nine planets and greatest luminary;

also described it as the soul of the kalapurusa the word 'cbidicHi'

indicates it. In Dasadhyayi the Sun is described as the pivotal of

astrology or astronomical sphere. The Sun is the lord of days, to

ahoratra, one month, and one rtu by two months, one year with six.

rtus. And so Sun is known as 'kalatma' in astrology. Bhattatiri clearly

informs it as 'cf>idw>s^ f t ^^RRC^TDH I ^sn f t Tf^^rfrm^TT?! aPT^T^i^crcpcq^

^ ^ ^ ^^1^: MA^^: W ^ ^>TeTf^"JTFf^5eq^fJIT f t elclTf^ 5l^MdilWch|d1

Pl^M^cll ?RJn?r cbidic*n f^-i^d 1 1 ^ l^'. In Dasadhyayi Bhattatiri has

noted inform scientific and symbolic informations.

The Sun is the largest among the nine planets and it is

considered in astrology as the soul of the kalapurusa. In this context

he has referred to several universal truths discussed in various

philosophical systems.

In the commentary of the first benedictory verse 'crm W- ^ ^ ^

^cbf^'^ui'f^dlcHicnM) ^^f^' The word ' ^ ' is to be noted here.

Varahamihira praises the Sun first because of his nature of

sabdabrahmasvarupa. Bhattatiri says 'x!N<ytfl(rl yf^', ^ !^i«scjsi^Mijrtid

The commentary is rich in providing several scientific

informations. Indian astrology considers geocentric method as

' Op.Cit, Dasadhyayi 11-1 ,p. 96

^ Op.Cit., Brhajjdtaka 1-1
' Op.Cit.,Dasadhyayi, p.2
 248

Kuppusvami says that 'the Sun in western astrology is a fixed

luminary around which all the heavenly bodies and the Earth revolve in

their different orbits. But Indian astronomy ascribed movement of the

Sun also along the Zodiacal orbit'\ Bhattatiri has indicated the fixed

state of the Sun in the universe as 'cT%[ f^T^TfJT Ml^^^d^w ^lld^hM^

^ 1 ^ * . He informs the Moon is also shining with the influence of the

Sun. His scientific statement is given below 'jfcpm^;^ ^jfcFT^ TP^TT%

>if^^*Mldld ^;zrff^r5?3l#»TFlT? 4)W<'K) P ' Here he quotes a verse of Sruti

as '"g5«iR^;4>rf^T?^'=^w'''. In the same context he explains to

'^cbf^-^ui:' as limitless rays or 1000 rays scattering from the Sun

among them half rays absorbing water elements from the earth and

other half rays shower by rain into the earth. His wordings are as:

Brahmandapurana also indicates it as *x3?^ ^ ^^r^^ft^ ^g;zf^^

The Sun is the sovereign ruler of the planetary system and the

heavenly bodies. His nature is dark -red in colour and he is the lord of

' Op.Cit., Easy Lesson in Elementery astrology, p.29

^ Op.Cit., Dasadhyayi, p.3
' Ibid., p.3
* Ibid., p.2 & Taiiariyasamhitd, 3-4-71
^Ibid.,p.W
* Brahmandapurana, v. 123
 249

the East. By the word 'ct^idlrHl R n ^ d ' Bhattatiri notes some

informations that the Sun represents soul or human body, time or

kala, day, month, ftu etc.

The planet Moon in Dasadhydyi

Many people worship the Sun every day by chanting

Gayatrimantra. They give respect to all heavenly bodies. The Moon is

worshipped as Soma or Moon god. The twenty-seven stars are

believed to be the wives of the Moon. His course of one revolution is

called a Lunar month.

Bhattatiri depicts the Moon scientifically according to its nature.

Moon is shining with the influence of the Sun. Bhattatiri says it

'McfJRT^ vjldHil xp^^lf^ ^?fM?ir?T«TmTcT 'HM*!^! x P 5 ? [ # f 5 c q U ^ ^ ' . The

Moon is the mind of kalapurusa. Varahamihira had applied the word

'^l^l'J^d' and 'HH^kjI^'l^j:^' both words are connected. Bhattatiri

observes it as '^FR^f^^T^Rc^r^ ^m^^^s^ ^ f^5llilci 1^'.

Taittariyaranyaka and Rgvedasamhita referred to the Moon as

the symbol of mind a s 'xF^^fr T R ^ ^GTTCTT l'*'

The Moon in astrology is powerful in several psychic and other

representations. Moon is considered as the queen of planets. He is

thin, silvery whitish in colour and is with fine eyes. He represents the

natural mind and emotion. Moon in good position provides happiness

of mind, which causes all virtues. It is documented as

' Op.CitJ)asadhyayi, p.3

^Ibid., 11-1
' Ibid., p.4
* Taittariyaranyaka, 111.12, & Rgvedasamhita, 10-90-10
 250

The planet Mars in Dasadhyayi

In Puranas Mars or Kuja has been euligised by primitive sages.

Brahmandapurana says as '^g^^TNfrTT '^^TP^. Md^c^s-^JIK*! T[?T|^'.

In astrology Mars or Kuja personifies physical strength of the

kalapurusa. He can.. be described as possessing a youthful

appearance, curly hair, lean body and slender waist. He is red in

colour, rash in action, fickle rriinded and cruel but generous

Mars rules over the southern direction. He is strong during the

night and the dark half of the lunar month. The parts of the body

associated with him are the bone, marrow, bile, eyes, limbs, and

urinary system. Besides, the Mars signifies strength, brothers,

conspiracy, sports, games, surgery, army, lands, wounds, minerals,

etc. The ailments denoted by Mars are high fever, cuts and burns,

decomposition of the marrow, hemorrhage, abortion and menstrual

disorders. In Brhajjataka Varahamihira says '^v^-^

^^yfclHmHlci4-Hl'*'. Bhattatiri introduces that the Mars represents to

biliousness or pitta of human body '^uf^ie^ Rlxi^Tt*^^ f=^?T6^

^^W^IcTgxJI^ I f^l#T ?ftf&T^ gf^ ^?^ftwt 3 I T ^ TJIRTI^'.

Bhattatiri represents Mars with physical strength, courage, and

' Ibid., p. 92
' Op.CiL, Brahmandapurana, 24-48
' Op.Cit, Dasadhyayi, 11.4
'' Op.Cit.,Brhajjataka IV-1
' Op.Cit., Dasadhyayi p.235
 251

stability. He says that Kuja is the son of the earth ' ^ ^vsikr ^prr,

^\jl!j|6^H f^^j^c^^tTR r' A number of synonyms are popular to the Mars

'TT^TTCT - 'ftiT - dll^dl-^J| - 3T^nr?^ - ^g^^TNtcT - ^?^F^ - ^ - ^"jf^T^-

g)HN^tj|ft| cf)22r^f' are some of them. He is introduced as the Mars

by the word '3i%' based on Saravali. He says. '3I4>^|6^H ar^iiR^sft

The planet Mercury in Dasadhyayi

In astrology Mercury is one of the important planet, which is

known as the son of the Moon. In Brahmandapurdna there is a

reference as 'iKW"! ^ MI^^CJ^JMRCJI ^ I " ' . Mercury is the nearest of

the sun and is lean bodied and green in colour '^cilie-UH)^'. It governs

speaking faculty of the kalapurusa. Its nature is a mixture of three

humors-bile, phlegm, and wind. Mercury is intelligent, learned, and fun

loving. It is talkative but stammers while speaking. He is the ruler of

the northern direction. Bhattatiri implies that the Budha represents

knowledge or wisdom '^RTS^ sTHWr?^ ^p?rf ^jjfxRFTl^'. There is an

argument that indicated by Bhattatiri as 'Varahamihira opines that the

varna (caste) representing to Mercury is sudra but he says Moon and

' Ibid., p.93

^ Bhuvanakosavimarsa. Deviprasad Thripathi, Amar Granth Publication, NewDelhi, 2004,
p.77
' Op.Cit., Dasadhyayi, p.470
^ Op.Cit.,Brahmandapurana, 14-19
^ Op.Cit.,Brhajjataka, 11-4
' Op. Cit., Dasadhyayi, II-1 p .93
 252

Mercury represent to vaisya also. It is clearly indicated by Bhattatiri

based on Krsniya as '^T^ft^ER^ c|^i|lRrqft ^iPiJ^^J^sJlf^ flcT ^Rid 1 '.

The planet Jupiter in Dasadhydyi

The Jupiter or Guru is well known in Vedas and Puranas.

Brahnmndapurana gives several synonyms to Jupiter as Brhaspati,

Suracarya, Devacarya, Guru, Ahgiras, Brhatteja and jiva^. \nRgveda

it can be seen as

Visnupurana also praises the Jupiter as

Udaya Narayana says that the word Guru means 'large', as its

largest form than other planets. So it is called as Guru^. Jupiter is

golden yellowish or white in colour. Varahamihira also says

'jj-^jfl^Jii^:'. A number of factors and results are in par of Jupiter in

astrology. He is noble, wise, and phlegmatic. He is the lord of north -

eastern direction and is powerful during the day and the bright half of

the lunar month. Bhattatiri says that the Jupiter personifies

intelligence, son, wealth, Vedas, knowledge etc. 'Tfi^TJTT ^ ? ^ f e ^fj^T

^Ibid., 11-7, Pp.114-15

* Op.Cit., Brahmandapurana, p.2385
^ Rgveda, 4-50-4
" Visnupurana, 2-12-19
' Suryasiddhanta, ed.Udaya Narayana, in preface, p.28
 253

7^' Here he informs and highlights the Jupiter as a very

noble Brahmana.He says ' ^ p F j ^ ^c^ra ^sf^ 'fWJ^ ITT^MT Jj>t»(>TiH^i^u|: f

and 't^^rrfsnfefH ^^^k^P'. Jupiter represents Brahnnanavarna

' ^ ^ ^ f^37Tf^l'*'.The area signified by Jupiter are business, children,

wealth, fame, wisdom etc. Bhattatiri states that the Jupiter represents

intellectual evolution and pleasure. 'oft^?ie^ Jj>iMciiRmr4 ^^H I ^fpr

Jupiter rules over the feet, stomach, intestines, and ears. The

synonyms of Jupiter are Ahgiras, Suraguru, Vakpati, and jyok

The planet Venus in Dasadhyayi

Venus is also known as Sukra and he is famous by several

names. Sita, Usana, Kavya and Bhargava etc are some of them. The

Venus is appearing in the western side as a glittering star after Sunset

and before Sunrise. Brahmandapurana provides some information

about Venus as
^m^f'?^ ^?r ^ M ^ ^^si^ ^g;4^?Tfpr*f71 .

' Op.Cit., Dasadhyayi, 11-1 .p.94

^Ibid..p.M5
^ Ibid., p.94
"Ibid., pA 14
^ Ibid., p.94
^Op.Cit, Brhajjataka, 11-3
 254

Venus governs love, courtship, marriage, art, music, dancing,

decoration, vehicles, luxury, articles, trade, industry, feelings,

emotions, personal charm etc. Bhattatiri has observed it '%cT?^ T ? ^

era rfW^ R l d W l l ^ 5fFrg^3^^WT?^ ^?jf%rcTHl 3RT ^ f c t ^ >H>^j|ld>Hlf^r'yifc;

w^ ^^F^...^nw^ Rid>wi ^=f^^f?i6^ ^g^5;'^g^iviMMiH>i'*iwif^c|i^ch4'*frfT

By the statement '^arT/?) RMII^MI I^' it is mentioned that varna or

caste of the planet Venus is Brahmana among caturvarnas. Besides

he controls over the sexual organs, semen, urine, face, and hair.

Venereal disease, sexual weakness etc are attributed to Venus.

Synonyms of Venus are said as'^pf^ " T T f ! ! ^ ^ ^ STR^f^TWl"' which

rules over the southeast and is strong during the day and the bright

fortnight. It personifies a large and beautiful body, black curly hair,

broad lovely eyes and a fair complexion. Colour of Venus is mixed

black and white in colour '^^IFTT ^^^\

The planet Saturn in Dasadhyayi

Saturn is an exceptional planet in astrology. It is the slowest

planet and takes thirty years to complete a full round along the zodiac

and so it is called '?r^?xr?T - ^ ^ . xieffcr w. w. ?T%^RT|' In the

^ Brahmandapurana, 23-81-83
^ Op.Cit, Dasadhyayi, 11-1 .p.94
^/6/d., p.114
'' Op.Cit., Brhajjataka, 11-3
' Ibid., 11-4
 255

Vayupurana refers as '?[%^ ^[^T^^nf^ ^ff?*RF5TR^ ^f^RT^I^'.

Brahmandapurana also considers it as '^f^iwt I t ^ - ^ ^ H-t^'ii41

^T^^rRTl^'. One of the important factors is that all planets are revolving

in equal speed but we feel that speed because of their distance from

our sight. Bhaskaracarya says that the planets are revolving in equal

speed

ct>dlfc! ctJc^HlcJi^lH^gdl ^ >HI>H^dl: 11^

Saturn is dark in colour. Bhattatiri says '^iw>R: ^ M ^ I ' * ' . It

represents evil in nature and is personifying longevity, concentration,

sorrow, impediments, gardening and farming etc. Bhattatiri says

'g:xa'M>hM^iJ ?l%^'. Parts of the human body like muscles, bladder,

excretory system and teeth etc are also under the Saturn in astrology.

Saturn governs the western direction and he is powerful during the

night and dark fortnight. Saturn is dark, lame, and lazy in astrological

predition. Its body is lean, the eyes sunken, nails thick, teeth

protruding and limbs and hair stiff. Saturn is dirty, foolish and cruel in

nature. Suryanarayana Rao says that 'antyajas' are those who are

'pariahs' or outcasts in India and in other parts who follows 'pariah'

occupation of killing and removing dirt^. Several synonyms are famous

' Op.Cit, Vayupurana, 1-53-49

^ Op.Cit, Brahmandapurana,1-24-49-50
' Siddhantasiromani-grahaiiamandanadhydya, verse.26
^ Op.Cit., Brhajjataka,\-4
' Op.Cit., Dasadhydyi,p.95
^Op.Cit., Brhajjdtaka, (ed. B.V.Raman) p.84
 256

to the Saturn. Kona, Manda, Asita, Dinesatmaja 'cpluiln-qr

Shadow planets Rahu and Ketu

Rahu and Ketu are included among the nine planets according

to Indian astrology. They are known as tamograhas or dark planets,

which are as important as the other planets. This is evident from the

fact that they have no signs of their own in the zodiac. These two are

in fact shadow planets or tamograhas.

Rahu and Ketu are however two definite points of the Zodiac

and are the points of intersection of the orbit of Moon and Sun around

the earth. Rahu is called the ascending node and Ketu the descending

node. Astronomically the two are diametrically opposite to each other.

Again the motion of the two is in the direction opposite to the motion

of Sun and Moon. And so Varahamihira indicates their synonyms as

'^fTfJ^5^5?^^^ f^rdtfcT %gr 1^'

According to Parasarahora, Rahu has Kumbha, Mithuna, and

Vrsabha as the svaksetra and exaltation sign. Ketu has Vrscika and

Dhanu as the corresponding signs. According to another view Kanya

and Mina have been considered as the signs owned by Rahu and

Ketu. Rahu is called 'Agu' which means bright rays. Bhattolpala the

great commentator of Brhajjataka says ' a ' means negative ness,

and ' g u ' means bright i.e., 'not brightness'. '^?T^ -bxn]^- ^ ^ w^. w^-

' Op.Cit, Brhajjataka, 11-2

'/6id., !l-3
 257

Ketu is also referred to by Bhattolpala as 'f^Rltfcr ^ ^fr^ f^i^Ri WT,

% ^ R^'vl ^zR^ ^ f^T^ 1^.' Bhattatiri says both planets Rahu and Ketu

result bad effects due to neither their own signs nor ksetra etc. '-^ig^cj

«N^IWTf^ # ^ T c ^ 3r?i"H4>dcfl 1^.' Rahu is tall, dirty and black in colour

and he is the lord of the southwest. Ketu is also tall and faded white in

colour. Although Varahamihira has considered to these shadow

planets only by the name, the Keralite astrologers have considered

them as cruel planets. Prasnamdrga observes it;

^?^tW P|v;ilRlfSidx!lf$mlTt) %cft?xT cTTxq f%cT4 ^>Q\H\H f

jj^\^-^ %?ft|f?^ g^^n^tflraRTI

JielRl*|uj 7fi^ rf ^JH^IM H ^ ^

Rahu signifies skin diseases accidents, intrigues, and foreign

travels and can be said the disease epilepsy, smallpox, leprosy,

tuberculosis etc and Ketu represents paternal relations, sinful acts,

etc. The diseases caused by Ketu are measles, smallpox, itches and

leprosy.

M a n d i or Gulika in astrology

Mandi or GuHka is considered as an offspring of Saturn. In

Kerala it is considered as a devil planet, which remains more papa

' Bhattolpala, ll-3.p.34

2 Ibid., p.39
' Op.CiL, Dasadhyayi, ll-3.p.100
* Op.CiL, Prasnamarga, 14-9
' Ibid., Commentary of 9* verse of 14' chapter of Prasnamarga.
 258

than any other planets in astrology. Bhattatirl implies it '^r^s^-^oq^

?r^4TTTc*PTT fcmrfTH^ JjfcHcb>wifi^ ^i^ad ^gf^r?^^'. Although Varahamihira

does not considered as a planet. Bhattatirl has realized and applied in

his commentary based on Brhajjataka rationally. In prasna part the

planet Mandi is essential. He says 'M^-iicil do*)iei H-^ujif^ ^r^gif^ ^R^n

?T?ff JjfcicbiR^ cfj^ecWF dR^'H "^ 1^'. In another context he has,

indicated bad results of Mandi as ']T?^TT^ ^ J^r^ii^Plfci cbidJ^^^i^irf^

JjfcJcblcjyRxl'r'MI:^'.

Many works are admitting the planet Mandi as a cruel planet.

M.R.Keralavarma quotes a verse as '^^r^qpfff^ MNMI Trf^^tw^xJ^l'^'

and he provides more details of Mandi as '

'ildiovjH'H^cf)i!^il i^)\^ [^^^•l^^u\\ ^ ^ i

Mo^l>W: i J S J ^ *Rrf^57F ^?1%IT ^jfefcPT | | ^ ' .

Mandi in Dasddhydyi
Although Varahamihira does not indicated to Mandi in

Brhajjataka, Bhattatirl discussed about Mandi suggestively with the

Planet Saturn that only based on the verse ^d-wil^lMfrl:^' in detail. ' ^

WFT^ I ^ ^ 3l|xJ|4u| Srsr M>HTtJ*)cj ^rerfJlfcr % t Z I ^ - >MlRlMfciRr<M:=l ^

' Op.Cit., Dasadhyayi, p.95

^/6irf., p.379
' Ibid., p.500
" Op.Cit, Jyotisalekhamala, (article) 'Gulikan' (part-l, p.4
' Ibid., p.4
* Op.Cit., Brhajjataka, 23-11
 259

As it is considered to be the planet Mandi as shadow planet all

results are remain bad. Phaladipika cleared out it as '^fjfcr^R^ ^

W^ ^ ^?l4^ Plf^Vtdf'. But Bhattatiri exposed more information that

the Mandi, Yamakantha, and Ardhaprahara provide both bad and

good results too. 'ar^f^ f ^ ^ ^^M^'H^^\-- 'jfetcb^H^^uecb 3!?f5f?7T^

"HcjRil ^ ^ ^ T T ^ f^T-y^l^'. Bhattatiri also has considered Mandi as

a bad planet like Saturn ' ^ i ^ R ^ ^ j q ^ ^i-^4^irH'ii Rti^M^Mj "^feP^^^znft

^:xyd ^J^Rld^^ l'*' also 'cf^r F ? ^ ^ ^r^^i^^Pifcl chld^ri-ciifcl

Jjfelcbicj^f^xlTill: 1^'. So Mandi is considered as a cruel planet in

general.

Planets — Viewpoints of Bhattatiri

The word 'graha' is derived from the verbal root 'grah' that

means *to lay hold o f or 'to grasp'. A planet may be defined as a

heavenly body traveling around the Sun in an approximately circular

orbit. Unlike the stars, which have fixed positions in the sky and are

always visible; the planets change their positions and sometimes even

disappear from view.

Bhattatiri says that an astrologer should be aware about

astronomy with scientific background. He demands general

' Op.CiL, Dasadhyayi, Pp.505-06

^ Phaladipika, p.XXV-18
' Op.Cit., Dasadhyayi, p. 15
* Ibid., p.95
^ Ibid., p.500
 260

awareness about the planets as '^?J2N^ Mcbl^icbii^l, ^^T^^nT^n ^^

?TMTTI:T:, cT^^T^ W f ^ ^iTTlrr^ 1^'.

Bhattatiri says the Sun and Moon are considered as King and

Queen respectively. Mercury provides happy and unhappy, Mars and

Saturn are provides of bad affects. Jupiter and Venus are with good

results and Rahu and Ketu also, bad results. Bhattatiri informs that

the shadow planets are independent that means they have no

svaksetra and uccabala. Bhattatiri says ' ^ g # ^ ^?T^^n?lRT^ ^?T4^

^?T4^I cT^^FrRtfeft ^ p ^ ^FT^^f ^ i h d c { l I cR^TrRlfefr x!l^^4 ^^fr^^^Tf^

^^Tf^3T?flT^?>ef^l^'.

Other representations of planets

In Brhajjataka Varahamihira has written two verses

corresponding colours to each planets, the Sun is dark red, the Moon

in white Mars blood red, Mercury green, Jupiter yellow or golden,

Venus neither white nor black and Saturn black.

^^rfrgrg]^ TtT>#?^xr ^ ^ 11

J^W- ^ ^l>KbR: fm^. 11^

c|U|iwitlRldlfcl>!Tt>^RdciJ|LndRj^lRidl

c|^->>J*«|p^vjl^;^|^^!^irc|cf>|: >{iijj[cmyTT: sFTRT I

M|J||^I ><R!^Jsbdlf^ddH>wll^'^Rc^>!iJ:

^ Ibid., p.100
^Ibid., p.100
^ Op.Cit., Brhajjataka, 11-4
 261

Above said two verses provide colours of planets. The first one

may be the original or scientific abstract of planets astronomically and

the second verse is implied of astrological purpose symbolically.

Bhattatiri commented two slokas with a variety of meanings.

According to the first verse Bhattatiri explains the meaning and its

purpose as 'which planet is powerful at the time of birth of a child,

colour of that child should be equal to the colour of that planet '^qf^T^

Tft WerafcT W^. w. c^Fff cfge^f^ ^rafcT 1^'. Though colours are assigned

to the signs, the colours of the planets they will influence them. And

by the second verse he explained the colours for worshiping dieties

that are equal to colours of planets. 'irgFTt f%^3r^#^ ^^JCR^ rRf^rt^^cTR

^pji^T anTwi diyicjiil wj^. ^^J^f^-nyrn ^nUi\\ "=TMT: ^ ^ cTSTtrmri 3 r ^

Suryanarayana Rao opines that in the first of these verses a

distinction is to be made. The colours of planets are given not only to

identify persons etc but to identify the objects also'*.

Karakatva of Planets
The Universe exists with the influence and help of planets as far

as astrology is concerned. All living beings are living with the influence

of these planets. So the astrology is formed according to the nature of

these planets. The nine planets are representing each and everything

' Ibid., 11-5

^ Op.Cit., Dasadhyayi, p. 102
Ubid.,pAm
" Op.Cit., Brhajjataka, (ed.B.V.Raman) p.79-80
 262

under the sky in astrology. Bhattatiri discussed it in his commentary

as follows.

The Sun and other planets are called Karakas or significators of

certain terms or relations. The Sun represents soul and father, the

Moon to mind, intelligence and mother, Mars signifies to brother, good

virtues and earth. Mercury signifies to the word, knowledge and fame,

Jupiter is to health, son and wisdom, Venus represents marriage,

sexual intercourses and vehicles and Saturn represents

disappointment, worry, death, laziness etc. Bhattatiri explained it with

the support of a verse as follows:

3TRRfcqTftr^r^a#r T ^ ^r ^T^^ERRT I T

Sex of Planets - a review

Varahamihira has noted down the sex of nine planets, '^^r^^^cit

'l^'Hcbltesfl ?T%?jg>l ^gcRft "^fU^ ?NTT 11^' that means Mercury and Saturn

are eunuchs. Moon and Venus are female planets and others are male

planets. Here Varahamihira provides general information about the sex

of planets. But Bhattatiri exposes its elaborate meanings accurately.

' Op.Cit, Dasadhyayi, Pp.468-469

^ Op.Cit., Brhajjataka, 11-6
 263

Bhattatiri says the word 'i\w' that means among the planets

Sun, Mars, and Jupiter, the Sun represents to 'father' and Mars

signifies to 'brother' and Jupiter represents to the 'son'. Besides in

the second part among the planets Moon and Venus, the Moon

represents to 'mother' and Venus signifies to 'wife'. He says that

here Varahamihira followed an order as first female and then male.

Bhattatiri exposed it with many significations. He mentions above said

order to consider the female-male categorization in eunuchs, '"imi 31^

Beneficial and malefic classification of planets

Planets are classified into two groups as beneficial and malefic.

Astrology considers the nine planets including Rahu and Ketu for

prediction. They are Sun, Moon, Mars, Mercury, Jupiter, Venus,

Saturn, Rahu and Ketu, The last two although are shadowy planets, in

astrology both are considered with high influence. B.V.Raman says

"Sun is a star, the Moon, a satellite of the earth and Rahu and Ketu,

two imaginary points of concourse of orbits of earth and the Moon are

referred to under the somewhat forced name of planets^".

Varahamihira considers only seven planets in his work but he

refers the shadowy planets by name in his work. Mercury, Jupiter and

Venus are naturally benefic. Similarly the waxing Moon is also benefic.

The waning Moon and Mercury in union with papa are malefic. The

' Op.Cit, Dasadhyayi, p.110

^ Op.Cit., Brhajjataka, ed.B.V.Raman, p.5
 264

Sun, Mars, Saturn, Rahu and Ketu are naturally benefic.

'^"')'^j>H^>e|dl'^d-1^l: MIMl^y^^^d:!^'. The waxing Moon and Mercury

are with malefic in their temporary positions. Bhattatiri mentions it

'^ET^^^pftT 3IcR9TRT^T% MIMo^Hl 3 ^ xp^^ sfWR^ W^ ^ ^ ^ ^^IT^ I

t[^^ sftxJTct 3 P ^ TTfTT ^ M s i e l l f ^ sfcT^Rflf^ fcl^dj: " T ^ f ^ l d>Wld ^ TraTT

^pnf^ ^ ^ 1 ^ f% §Jlu|-cj^>w mMoiHl^'. Besides Bhattatiri informs that

the planets are gradually providing more malfeasance by ascending

order: ' # J T ^ P ^ ^ Wf^ ^H^^^Rf^ 3 T ^ > ^ Wi^, dfHiciRl ^^iR^T ^cfPTRfT

? r ^ l ^ ' . Yavanacarya also says about cruel planets signifying by the

two words ' ^ ' and 'trrq' ' ^ ^ i r ^ t s ^ ^ ^ r g ^ ^ ^ ^Fft"'. Varahamihira

says 'vjiiii^: 3 T n ^ ^ ' contextually in his work Brhajjataka.

Bhattatiri explained cruelty of planets and its causes according

to their nature. Sun and Mars are representing to ksatriyavarna as well

as agnibhuta. But he consideres Sun in the category of satvaguna,

because of his bad effect is little. Mars is considered in the category of

tamoguna and so it represents more cruelty in results than the Sun.

Satum is also categorized in tamoguna as well as vayusvarupa. It

provides always unhappyness. His nature is crueler than the Mars.

Bhattatiri says '^?ft"^v5jfj ^ ^ f ^ r ^ c f f c i ^ xf i cmif^ ^ ^^Tc^^FRc^ ^R^Prt

' Ibid., 2-5

^ Op.Cit., Dasadhyayi, p. 107
^Ibid.,pA07
"Ibid., p. 107
^Ibid., p.107
 265

Planetary worship in astrology

The antiquity of astrology can be traced to the period of

Vedangajyotisa of Lagadha approximately in 2500 BC. But in the

Veddngajyotisa there are no references about astrological planetary

worship. But one of the important factors is that astrology was mainly

developed with the help of universal phenomenon as well as

experimentation of long time. In India Vedas is the basic source of

almost all primitive sciences.

In astrology there are a number of terms that are accepted from

the Vedas. Everything of this universe can be connected with

astrology because astrology is the science of universe. All universal

phenomena like glittering planets, sunrise and sunset, rain, night,

tempest, etc were looked by the man with curiosity and they

worshipped them as super natural powers. It was spread out all the

sciences of past, especially influenced it more in astrology. Concepts

of God, spirituality, worship of universal phenomena etc. were some of

primary factors of Indian culture.

Planetary worship in Dasddhyayi

In Dasddhyayi, Bhattatiri discussed and followed planetary

worship. The deities that presiding over the nine planets are given in

order. The Sun signifies God Siva or Rudra and Agni, Moon represents

to water and Goddess Ambika, Mars signifies to God Subrahmanya,

Mercury signifies to God Visnu, Jupiter is to Devendra or Brahma,

Venus is to Indrani or Indra and Saturn represents to God Yama. He

says 'cif^ij|6^H 3rf?^T?^ -^^^^ f^m%cfti ^yii^^di % wm^^ ? ^ l ^^i^i^^n

 266

cf^TcTTT ? P ^ ^TcT^T ^ # l c l T TT^MFT I

Besides he gives representation of planets with Gods at the

time of prasna as Moon is representing to Godess Bhagavati, the Sun

to Siva and Jupiter to God Visnu. Bhattatiri encodes it as ' x p ^

>Hlf^*M^fci: ^ 'Hlfc^cb: f ^ , ^ >Hlf^*: f^^^Rc^Tlf^ 1^'. Fifth vorse of

the second chapter of Brhajjataka is clarified by Bhattatiri with the

information of planetary worship. He says that when we worship to a

planet that must be done with flowers, new cloths, cow etc according

to corresponding planets. It may give good results. Bhattatiri informs it

^H\<ii\ ^TT2TTF ^ ^ cTSftrmT I S T ^ TTg^JSn^ dd"Ig>^H<1>t^M^«gT^ Tn?ITT 1^'.

Suryanarayana Rao opines that in the preceding and in this stanza, a

distinction is made. The colours of the planets are given to identify

persons etc''.

' Ibid., p. 105

^ Ibid., p. 118
^Ibid., p. 104
^ Op.Cit., Brhajjataka, (ed.B.V.Raman) p.79-80
 267

Retrogression and acceleration of planets

The speed of seven planets except the Sun and Moon is subject

to change. Sometinnes they move slowly and even backwards and

sonnetimes move quickly fonA/ards. When a planet moves in Its orbit

near to the Sun it gets acceleration, which is called 'aticara' in

astrology. When the orbit of a planets motion becomes slow and then

there is a retrograde motion or ^vakragati', so there will be no

uniformity in velocity. All planets transit in the regular way (clockwise)

while Rahu and Ketu transit always anti-clock wise. Astrology assigns

great powers for planets while they are in retrogression.

There is no scientific evidence to prove this hypothesis.

M.V.Ramakrishnan explains this problem as he says, "The retrograde

motion is not real but only apparent, it will appear the less marked the
further away a planet is from us^".

In Dasddhyayi while commenting the 20**^ verse of second

chapter o^ Brhajjataka as 'vic^Jm-^ xiR^ilciH^d) ^jR^FFrmr qf^^twl'

Bhattatiri provides brief information and its use in astrology. He says

'cfjf)' means one who moves anticlockwise and '^w^[^^'' means one

who occupied with the Moon '"^ww- Rdln^id'y: >HHHmi: w^^""

Although he knew about the nature of retrogression he admits it in the

predictional part. Retrograde planets are providing special results (60

' Phaladipika of Mantresvara, I.X-20

^ M.V.Ramakrishnan, The Universe and the Heaven, p.46
' Op.Cit., Dasadhyayi, p.159
 268

percent strength) in astrology. He quotes a verse of Parasara in this

context. ' ^ ? R T 6 ^ g?PTf^ JifciR^lmd ^cff^r?t^ Twfcr I cTsn xT xRm?F^?FiFr,

tjl^4sbJ|ci 414Hi,c|sbJ|c^4dH I

Six-fold strength of planets

Each of the planets is said to posses six fold strength that

explained by Govindabhattatiri in his commentary those are positional

strength (sthanabala), directional strength (digbala), strength of aspect

(drgbala) motional strength (cestabala), temporal strength (kalabala)

and natural strength (nisargabala).

Varahamihira says '>w'lT^'(i^rwBicb>Hcii^l: ^n<sid

^?<njFtqTT^?rf f\ A planet occupying in its exaltation sign, the house of a

friendly planet, occupying its own mulatrikona, house, places in its

own navamsarasi, in the house of which the planet is the owner is

said to be strong '^?^^ftxpit?^ ^aiFT^ "^^^ ?frri ^ ^ r[ ^TCTT

Bhattatiri claims the sthanabala is more important than other

strengths of planets. He quotes a verse as authority to establish it 'si^f

^Ibid., p. 196
^ Op.Cit., Brhajjataka, 11-19
^ Op.Cit, Dasadhyayi, p. 152
 269

t f « f t ^ f^H<*»!>W RRlkL+llg:

The use and peculiarities of sthanabala are clearly explained by

Bhattatiri with a nunnber of pramanas. Varahamihira does not indicate

about paksabala of Moon directly. Paksabala is important in astrology.

It is mentioned in Dasadhydyi as 'trsf!^^ f%^Tg>TiW I^f^lkiHig: 1^'

Bhattatiri exposes that the paksabala is said by Varahamihira

indirectly by the usage of the words as 'fcj^efcRTr' and

'effcTf^TcnclT^ !^>i>rfl+^i: ?fJ^^' In the verse 21 of second chapter it is

said that Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun are

stronger than the preceding one. The mandalavrddhi of the Moon is

also referred to by Varahamihira. Bhattatiri explains it as 'f^^jcT^^^'

^Sr^TeR^IpTrHta ^ *[^dH I ^ dci-d'^|cj ^fTFrRT ^ 1 cTFTTq ^ l^mp^

TF5er|f^rff^ "^sm '. Bhattatiri clears that sthanabala is powerful than

any other strength of planets except in the case Moon.

'76irf., p.152
^Ibid.,pAb2
Wp.Cit, Brhajjataka, 11-20,21
'' Op. Cit.,Dasadhyayi, Pp. 152-153
 270

Digbla or directional strength

Varahamihira says 'f^^^sTrf^^n^ ^ f f M ^ "^^^ f^cT^ftcT^ ^ f '

Means Mercury and Jupiter are strong in the east i.e., in the rising sign

or lagna. The Sun and Mars are powerful when they occupy the tenth

house (the south), while Saturn has strength in the west ie, the

seventh house. The Moon and Venus are strong when in the north ie,

the fourth house. Bhattatiri says ' f ^ ^qrf^^T^ ?fcr f ^ ^T^^

Cestabala or motional strength

Ancient scholars classify the cestabala into four kinds. The

aspect of planets in vakragati (retrograde), samagama of the strength

of the planet at the time of entering sign, ayanabala or the strength of

a planet in the ayanas, the sun and Moon are strong in uttarayana -

from month of makara to the end of the month of mithuna while the

other five planets from Mars to Saturn are strong when they are in

retrograde motion or when they are along with the Moon in the same

sign.

Varahamihira says the Sun and Moon are strong in uttarayana -

from makara to the end of the mithuna. But Bhattatiri says that the

Sun is strong in uttarayana but the Moon is entirely different from the

Sun and so the kalabala is more accurate to the Moon and not

cestabala. '^STRPM ^frrf^^RT^m^ ?frr %frRT I era ^ g 4 ^ ^JTCT I ^ F ^ ^ ^

' Op.Cit., Brhajjataka, 11-19

^/6irf., p.156
 271

3Ptr»rfcrRTf'.

Natural strength or nisargabala

The natural strength or nisargabala of the planets happens to be

in ascending order of strength as follows-Saturn, Mars, Mercury

Jupiter, Venus, Moon and the Sun. Apart form the above mentioned

kinds of strength of planets, two other kinds are also noted of such as

adhipatyabala (strength of ownership), and yogabala, (strength in

combination).

If a planet is the owner of important bhavas such as the lagna,

second, fifth, ninth, tenth and eleventh houses of a horoscope, the

planet gain strength when friendly planets are combined together in a

favuorable sign, such as the sign of escalation mulatrikona, ruling sign

etc of one of the planets in combination, that planet gets strength of

union. Varahamihira has documented it by the verse '^R>f5^^rffrgiT

^f^dl ^t4^RTTl '. Dasadhyayi considers above verse and provides

some points about it as follows- 'each planet is powerful in ascending

order. Bhattatiri says if one or more planets are equal in strength that

can be identified by it which one is more powerful, 'erg^

' Op.Cit. Dasadhyayi, Pp. 158-59

^Ibid., 11-21
^Ibid., p. 171
 272

Temporal or periodical strengtli

Varahamihira says that kalabala or temporal strength as;
PiRl^lRl Jv^>Hfl>!|: l \ ^ 5fff^ ^fP^

Kala means time .The Sun, Jupiter and Venus are strong in

daytime, while Moon, Mars and Satum gain strength at night. Mercury

is deemed powerful both day and night. The growing Moon, Mercury

Jupiter and Venus are strong in the bright fortnight, while the waning

Moon, the Sun, Mars and Saturn are strong in the dark fortnight. The

seven planets are powerful on their respective weekdays. They are

powerful in the rasi of which they are the lords and also in their

particular horas. Bhattatiri explains this '^prf^^^ ^fmru w^H^h

^>\^ ^dll^cWHl^'.

Bhattatiri refers the importance of the word ^w^'' which is

applied with a wide range of meanings. One of them is signified to

subhagrahas and asubhagrahas and second one is related to

krsnapaksa and suklapaksa. In the krsnapaksa papagrahas are more

powerful while in the suklapaksa subhagrahas are of same effect.

?J>^ ^dcinl: I ^^^nT«^ J^P^mri ddf^fci ^J^RidHI^'. This temporal strength

'Ibid., 11-21
^Ibid., pA62
^Ibid., p. 162
 273

is six in number that are f^"^R]f%6feFT, qsr^fePT, Rjc|>tliI^Mri|6iH^^,

HI>Hl(^Mr^6|d*i xHcloHxilRmcil^d^ a n d cbld^l>Jl(^Mr'M6|dH I

Strength of aspect or drgbala

Drsti or rasmi is an important factor in astrology and its effect is

also high in astrological prediction, it is closely connected with planets

along with twelve signs of astrological chart. Varahamihira summarises

this-kind of strength in a single verse as follows

(Planets aspect quarter, half, three forth and full in the 3^^^ and 10'*^, in

the 5*^ and 9*^ in the 4*^ and 8*^ and 7*^ respectively. Saturn, Mars and

Jupiter have special aspects and are powerful in 3^"^ and 10*, and 4*^

and 8*^ and 5*" and 9*^ respectively.) Krsniya uses the term rasmi as

All planets have a quarter aspect on the third and tenth houses

from the house in which they are situated and a half at the 5*^ and 9**^

houses from where they are stationed.

Generally speaking the aspect of a beneficial is said to bear

good results and that of a malefic, bad effect. Further the effect also

depends on the natural relationship of the planet that glances and

house. Bhattatiri clarifies it as ' ^ ^d>Hf^dl: Tm"- ^ ^ 4 R l , cfSfT ^ r ^

- l l ^ m R l l eld^HI: RM>Jld f 4 f % ffcT f^Rmt % I ^ I xj^ ^ P[^fW. ^ TT%UT

' Op.Cit, Brhajjataka, 11-13

^ Op.Cit., Krsaniya, III-4
 274

The seventh aspect of the Sun and Moon are fully effective the

fourth and eighth aspect of Mars is said to be very powerful. Jupiter's

fifth and ninth aspect is considered very auspicious, while Saturn's

glances on the third and tenth signs from his position are very strong.

Bhattatiri has included the method of calculation of dfsti of

ancient astrologers like Parasara and Sripati in detail. This method of

calculation is accepted by Bhattatiri and he cites from Brhajjataka,

Krsniya and Saravali. 'TT^MI f ^ r f c H ^ ^ xif^Rtf) i?§iiti>!HR^ 1^'

Ayanaipsa and ayanabala

The day on which the duration of day and night are equal the

entire world over is called ayana or equinox. The vernal equinox or

mesa ayanam happens to be generally on 21^* March of every year.

The autumnal equinox or Tula ayana will be on 23^^ September every

year. But as a matter of fact there is a slight difference from the

position of the point of the vernal equinox. The first degree of mesa is

the equinoctial point of the rasicakra or zodiac and the timing of the

vernal equinox calculated at a particular area are called as ayanamsa.

Scholars speak of two kinds of zodiac, one fixed and the other

moving ('nirayana' and 'sayana') sidereal system or 'nirayanakrama'

is prevalent in India and westerners follow tropical system or

'sayanakrama'.

' Op.Cit., Dasadhyayi, p. 170

^Ibid., p. 134
 275

The one which takes into account the first degree of nnesa as

the point of the vernal equinox is considered as the movable zodiac or

rasicakra The rasicakra begins with the occurrence of the equinox

mesayana ie, some where in pisces(the twelfth sign of the zodiac),

when the Sun transits in the middle part of spaces. It is known as

'sthira' or fixed zodiac or 'naksatracakra' or 'naksatravithi'.

In India almost all great scholars accepted the system of fixed

zodiac as the basis for astrological purposes, it is said that at a certain

period of time (ages ago) the two cakras have a common beginning

point and that because of the slanting axis of the earth, difference in

distance between the two has occurred. The position of the earth vis-

a-vis the commencing point of 'mesa' sign is generally reckoned 50.3

degree further west.

'Ayanabala' is also effective in astrology, so Bhattatiri described

the calculation of 'ayanabala' as Varahamihira has not explained it.

Bhattatiri says 'am SRPmcH'TraT^iiTTjTf'^ fTm^ ^IR^TrRm ^^ar^l^' In

this context Bhattatiri exibits different opinions of 'ayanabala'

calculation of different scholars like, Manitha, Maya and Aryabhata.

Although ayanabala is not mentioned by Varahamihira, ayanacalana of

Brhatsamhita is strictly followed by Bhattatiri for convincing the

difference of 'ayana' between ancient and modern ages

' Ibid., p. 191

^ Brhatsamhita, III-1
 276

Viyonijanma -a description
Varahamihira uses the term viyoni or vividhayonis to denote

various kinds of the human species like animals like cows goats, birds,

reptiles, insects and plants and so on. The first verse of the chapter is

'fc|6r^?Er#F^^' which means powerless state of subhagraha causes to

viyonijanma. Bhattatiri informs that if the good planets are powerful

that causes to human birth. 'f^i?^?rRft^ ^r^xbc^id arsrfcT ^?T^ ^fft^

In this chapter the births of animals, birds and vegetables are

discussed which are of vast variety. Even Bhattolpala the great

commentator of Brhajjataka has not explained it. In the course of

his commentary he quotes only some slokas from Saravali which is

a work of great merit. But Bhattatiri follows the Saravali as a

commentary o^ Brhajjataka and many verses are accepted from it.

Katapayadi system has applied throughout in this chapter.

Bhattatiri insists that legs of the animals should be considered thinking

with ninth bhava as there is the application of the word 'sm' which

corresponds to the numeral ' 9 ' . 'sjsr sr^^zr^rJraraRTe^ ^er^BCRFn

3Tf^5Rcf -IciHNllf^MI f x R J m l ^ ' .

Govindabhattatiri has explained not only about animals but also

all things under the sky like trees, flowers, etc. The seventh verse of

the third chapter "oi'^wiKiH ^spRrfcT...' it means the Sun produces

' Op.Cit., Brhajjataka, III-1

- Op.Cit., Dasadhyayi, p. 210
^Ibid., p.216
 277

internally strong trees, Saturn raises useless trees, the Moon makes

milky trees, Mars produces dry plants. Mercury and Jupiter produce

fruitless and fruitful trees respectively. Venus makes flowering trees.

The Moon makes bright plants, and Mars makes bitter plants.

Although Varahamihira has introduced only the nature of trees,

Bhattatiri explains trees along with their names, specialty etc.

For instance by the word 'arvR^TRH' he gives its meaning

'strong content inside' like coconut, sandalwood etc. Saturn is

considered generally as a cruel planet and so it signifies poisonous

plants. The Moon represents plants contained milk, water and

beautiful and eatable plants. Mars is also a cruel planet, which

signifies to palm trees, thorn trees, bamboos, brambles etc. Jupiter

and Mercury are signifying of fruits and fruitless trees respectively.

Bhattatiri quotes here the sixteenth verse of eighth chapter of

Brhajjataka which depicts the dasaphala of Jupiter as ' t ^ ^ ^ K T ^

scfRpfi^RxTO' in which the usage of the word '3P«R' is reflected to

plants making cloths also. Bhattatiri says 't^J<£rTcRvjf^5Rr»«fTERT fo^ra

3<*^>!M)dtict<id ci^ifDi xf vjjHijfril^'. He also teaches though this type of

explanation how to comment a work. His words are as follows: ' t ^

Dasa result a review

In common parlance the word 'dasa' means only condition or

state. It can be said that a person is passing through the dasa of a

' Ibid., p. 229

'^Ibid., p. 319
 278

particular planet. Under the ududasa system the span of human life is

one hundred and twenty years and that this dasa is distributed among

the nine planets.

Dasadhyayi thus discussed dasa results in the eighth chapter

by name Dasantardasa. The dasa operates as follows. The Sun's

period is of six years. After this, the period of the Moon is of ten years.

Then that of Mars for seven years then that of Rahu for eighteen

years. Then that of Jupiter for sixteen years. Then that of Saturn for

nineteen years. Then that of Mercury for seventeen years, that of Ketu

for seven years, and of Venus for twenty years.

Bhattatiri pointed here that the dasa should be started from the

planet Sun due to beginning the first verse of seventh chapter of

Brhajjataka. He says '^sw^FfFt^ 'f^c|,Hcb>llfc|R'fcr f^c||cb>!^ i m l ^ r m

^raf^ c^s^imRy^: r And if in the nisargadasa system that should be from

the Moon according to the ninth verse of eighth chapter. He says

'xi^i^-^vPlRi xi^-Mj ^rajHW-Mi f ^ R p r f ^ ^-^if^ (ii^imRij^: ?fcr J T P J ^ VJMRM

"JTcrfcf 1^'. Nisargadasa of planets is as follows; after the birth of a child

Moon for one year, Mars for two years. Mercury for nine years, Venus

for twenty years, Jupiter for eighteen years. Sun for twenty years and

Saturn for fifty years.

Here Bhattatiri has provided good solution to a contradictory

verse in Dasadhyayi. Contradictions are also cited by providing

solutions. For example the twelfth verse of eighth chapter of

' Ibid., p.399

^ Ibid., p.400
 279

Brhajjdtaka explains good and bad results of the period of the

planet Sun. First two lines are given as 'the Sun gives wealth by

nakha (nail) teeth, skins, gold, travel, kings and war'.

But in the second part of the same verse provides opposite

meaning like misery through wife, children, wealth, enemy, weapon,

fire and king in the same period. Bhattatiri clarified it as the first

section of this verse is effective only if the Sun is the most powerful

and second part is mentioned in his poweriess state. He established it

based on the verse of Varahamihira as 'If the Sun is most powerful

provides good results and in poweriess state bad results too' ' ^ w g

?RtTT^ ^^^^ •^4Rf r His own words are following.'^g;2f^ «*d^ttfl

iJpM%fJ ^^TOePT I Wer?Fn^q?T^^#r^JT^pT^?K^J^'

Astakavarga
Great astrologers such as Devakirti, Yavanesvara, Gunakara

and Varahamihira have discussed astakavarga as an important factor

in the predictions. The practice of calculating astakavarga charts is

seen from the beginning. Every person's horoscope has signs of the

seven major planets and the rising time or lagna. (For the shadow

planets Rahu and Ketu no astakavarga is prescribed.) The

astakavarga gives clue to the good and bad results in an individual's

career. The calculation of astakavarga of the lagna and the seven

planets of a horoscope is rather a laborious process. Gunakara

stresses the importance of astakavarga in predictions in the following

verse.

' Ibid., p.442

 280

Bhattatiri has explained the astakavarga and its effect in

astrology. He says

(Planets in house of upacaya of friendly and own exaltations will give

good results and planets in anupacayas, in nicas or unfriendly houses

give bad results.)

Above verse was commented upon by Bhattatiri in two ways.

First one is according to the horoscope and second one is according

to caragati (constant moving of the planets). '3Nxppj?^c2TTf^

^1 '. If the number of aksas in one sign of astakavarga is four or more

that makes gradually good results. Those planets if positioned In

upacaya, bandhukksetra, svaksetra and ucca those will provide further

good results. Second one, in the case of caragati, Bhattatiri says that

the word 'upacaya' means a planet occupied any peculiar signs as

well as their own svaksetra, bandhukksetra, trikona, ucca from

candralagna. They make further good results, and otherwise, make

bad results. Bhattatiri provides here many notable points. One of

them is positional strength that should be considered at first to find

out strength of planets. He says that '6idMdPl>hMul 3fPr ^fsiFfWcTRci

' Op.Cit., Easy lesson in elementary astrology, p.59

-Op.Cit., Brhajjdtaka, 9-8
^ Op.Cit., Dasadhyayi, p.552
 281

5 f m r ^ f^Roq^Jm^' Another one is mentioned as although being

aksas in astakavarga are more in any sign in which powerless planets

occupy they make bad results due to the astakavarga give results

according to the strength of planets .'sr^^c^^fircr^Tfe^ arf^ q^cicji^jii^iuii

Historical descriptions in Dasddhyayi

Dasddhyayi is the first Keralite Sanskrit commentary on

Brhajjataka after Bhattolpala commentary. The age of the

commentator may be assigned about 12' or 13*^ century AD. Sonne

historical and social information of that age may be assumed from this

commentary. This commentary is a turning point in the field of

astrology of Kerala. One of the contributions of the Keralite astrology

is that it is developed with full techniques of astrology. Still astrology is

very popular in Kerala and the Kaniyar or Ganaka community of Kerala

is dealing with predictive astrology directed by Bhattatiri and others.

The word Kaniyar is derived from the word 'Ganaka' it means

'one who calculates'. Amarafeosa defines the astrologers' names as

>Hi*lT^(citb^l^ci5llPl cbdiRlchI ^ 11^

The legend is going on that the Kaniyar family was may be

originated from the age of Govindabhattatiri from 12*^ century AD.

From Dasadhydyi and other valuable astrological works it can be

' Ibid., p.555

- Ibid., p.555
^ Amarakosa, ksatriyavarga, verse,14
 282

assumed that many historical evidences are available of that age.

Status of women of that society, family background, position of

astrologers and the like are indicated. For example the work

Brhatsamhitd of Varahamihira gives a clear picture of society which

Is focused to the development of the kingdom through predictions of

astrologers.

Kaniyar family

Kaniyar family is famous in Kerala as the interpreters of

astrology in this country. The root of the word 'Kaniyar' is derived

from the Sanskrit word 'Ganaka' which means 'one who calculate

astronomical theories' '^zr=^%nf^ §IH '^^^ J|u|cb'Wd: 1^'

The Kaniyar family is known in different names in various parts

of Kerala like Kaniyar, Ganaka, Kanisa, Kalaripanicker, Gurukkal etc

they were trainers of martial art, kalari, in South India^. But the Kaniyar

caste is presently included in the division of 'patita' or backward. It

can be seen in the verse of Jatinirnaya of Sankaracarya, which

says all casts prevalent in Kerala as:

In Dasadhyayi also such historical evidences are available.

Social status of women is clearly interpreted by Bhattatiri.

' Op.Cit., Prabanthasangraham, p.80

' Op.Cit., Hindu Encyclopaedia, p. 125
^ Koccirajyacartrarn, K.P. PadmanabhaMenon (Mal),Mathrubhumi Printing and Publishing
company. 1996, p.79
 283

Strljatakadhyaya of Brhajjataka is discussing the position and

status of women of that age. It may be noted that Brhajjataka and

other famous astrological works are not dealing with the matters

specialized with women. Bhattatiri highlights the status of woman

based on the first verse of twenty-third chapter of Brhajjataka and

sixth verse of the fourteenth chapter of Svalpajdtaka. '"^m^^ "^H^

^HH^-H-iHV ?frr ' « T 4 ' TJt^ ^FSftuif ^TWfT I cfSfT ^ WcMv^ld^ -

vjjWH4,ei Tm^^ ^IcT^ ^ ^ f % dcMfcl^, cffTRTFT I

^iwcq ii^im -^^mf^^^m^ ^ wm 11

Secondary or marginated position of women of that age was

clearly focused in Brhajjataka. But Bhattatiri gives importance to

women through the twenty-second chapter also. He says that

Strljatakadhyaya is included by Varahamihira to find out good and

bad results of husband with his horoscope of wife, '^lijjui'^cbidcj^ild

We can see that the clear picture of interpretation of results of

that age historically in Dasddhyayi. The verse 'f^ra^hiMRTsf^M^q^f^

^ ^ ' is commented by Bhattatiri in such a method. Lagna is first then

fifth and ninth bhavas respectively because of the householder is to

prefer putrasthana to complete his life span and four asramas and

dharmasthana. Then seventh bhava, which is the place of wife

because of the householder, earns dharma, artha and kama though

' Op.CiL, Dasadhyayi, p.558

^ Ibid., p.558
^ Op.CiL, Brhajjataka, IV-10
 284

his wife. All these duties depend upon wealth so next comes the

second bhava and then fourth bhava. All these deeds are giving

pleasure according to our good and bad actions or karma. And these

are connected with karmabhava, the tenth position. He quotes it as

EP^FKIpt ii>{)fc|r4Mi|")Plrc|ld cTcft f^W^Wi ^>TFlkaiPf, cIcT T ^ Jj^MfcJ: R<ctJJ4,eJ

^?TT?Rfcr I ^?T#^ -ci^Am EpfffT^^T?^ ET^R5JH f^%^^ ftT-sJHl g^f4^^

^g^vKspfrf^ fxR^I ^ ^ f^Roq^oftipR; 1^' Thus Govindabhattatirl

connects each and every bhava systematically.

Horoscope matching a review

Horoscope matching is an integral part of Hindu marriages. It is

not an exaggeration to say that rarely a marriage take place in Hindu

families without matching these horoscopes of the bride and the

bridegroom. In Kerala, it has become even a part of their marriage

ceremony. In India, astrology is believed to be of Vedic in origin. But

no evidence is available to show that this system of horoscope

matching was there during the Vedic period. Nor was this practice in

existence during the epic period and there is no mention of this in the

Ramayana or Mahabhdrata. Ancient Hindus recognised eight

types of marriages^:

' Op.Cit, Dasadhyayi, p.263-64

- M.V. Raghavan, Astrology is based on illusion and imaginations, mathrbhumi, 2002
p.49
 285

Brahma; - The bride's father invites the bridegroom and gives his

daughter to him with all ornaments etc. Daiva; - during the course of

yaga or yajria a girl is given to the ftvik or the person v\/ho perfornns

the yaga as daksina or donation. Arsa; - The bridegroom gives the

father of the bride a bull and cow and receives the girl. Prajapatya; -

The father of the girl gives her to the bridegroom escorting them to

observe dharma or rightful living. Asura; - Buying a girl by giving

money to her father. Gandharva; - The bridegroom and the bride,

loving each other, perform the marriage ceremony themselves.

Raksasa; - A girl who is captured and taken away and kept as wife.

Paisaca; - Forcibly taking a girl who is not of sound mind either by

birth or by intoxication.

In none of the above-mentioned eight kinds of marriages,

horoscope matching is envisaged. The generally accepted form of

marriage during the epic period was Prajaptya, which includes

Svayarnvara or self-selection by the bride. Example:

Sitasvayannvara and Rukminisvayarnvara of Ramayana and

Ma/mbharata respectively.

Horoscope matching in Dasddhyayi

Although there is no mention about horoscope matching in

Dasadhyayi, in the ninth chapter namely astakavargadhyaya it can

be seen that a verse of Bhattatiri as 'a man should marry to woman

that only if more good results in her horoscope as '^TJcr^|^r^7l%3tT

cF^TTJgtclV'. But in another area he says as good and bad results of a

' Op.Cit., Dasadhyayi, p.533

 286

person may be considered with the horoscope of his wife. The

Strliatakaprakarana is created by Varahamihira for the same purpose.

Bhattatiri says 'iTrqf^5P*Tg5Teraw H<>^>h^ '^^\<\m\^^^m. I -^f^

From these statements it can be inferred that good and bad

results of a person is based on the horoscope of his wife. Above said

results are described by Bhattatiri only after the marriage of couples

but not before the marriage. Besides he provides the meaning wife to

the word ' ^ 1 ' ' ^ ^ k l « ^ f^ f^^feml ^Nk^iid "^^T^m ^T^f^l ^^^

Origin of tioroscope matching

Govindabhattatiri quotes a verse of Horasdra of Prthuyasas to

explain the seventh and eighth bhavas of women horoscope because

the seventh bhava mentions all good virtues of her husband. And

death of husband is indicated with the eighth bhava too. Bhattatiri

said it in his words 'f^i^r^ MRi*l>!ui dHxi-sJi'^n ^ T ^ , >HkiAH #>TF!m,

irfrRftI xf R I T ^ H 1^'. But Varahamihira has enumerated above said

bhavas having good and bad results. The verse is as follows

3TF#^f^ggR^RTflRf%cfP^^ g^r^TT^

' Ibid., p.558 1J% cfT ^ftcRf^RT%^ 'T^??T^TpRTT 11^

' Ibid., p.558
' Ibid., p.559
^ Op.Cit., Brhajjataka, XXIl-9
 287

Cruel planets positioned in eighth bhava of female horoscope

cause death of her husband. Besides Battatiri informs two major bad

effects based on the Sardvali as 'position of papagraha in the eighth

bhava of a male horoscope will cause death of his wife before his

death. Similarly if good planets are in the same way that may cause

good results. ' ? i ^ *RTt, f^^ldticidi Ti^TTTuifJrrJTsfr I 3Taif?T ^fff^s^

>M^>iuiP^fci f ^ TprirTi f^nrt V^-HPI f^steH^ici ^ W ^ R ^ TJ^ •^^^^

' T ^ l >(fl'^t^^J|<^ ^ w^jRuiTcT ^ iTFifTT^ i T ^ I ^ ' . Likewise the cruel

planet positioned in eighth bhava as eighth bhavadhipati does not

cause any bad results: 'd^WKkiH't^ ^ 3<ki^lf^M^^d %r^zrf>^ te^^

•JT^ I * and Bhattatiri insists another points as if the cruel planets are

positioned in seventh and eighth bhavas there should be the

strength of cruel planets, strength of eighth bhava as well as strength

of eighth bhavadhipa in equal importance. '4)d^f^cbn^cj ^^^[^ ^MT^

•JT^^W^TTSTTT^ f^f^RI%R 1^'

Above said statements and explanations provide the results of

husband wife relationships. Bhattatiri did not mentioned anywhere

about horoscope matching directly in Dasadhyayi. But he provided a

number of solutions of such matrimonial problems based on

Brhajjdtaka, and other valuable works like Sardvali, Krsniya etc.

Besides Battatiri followed varahamihira's opinion in his

commentary. He says that 'ara SI^TWPI ^i7f% ef^nmf^ cTif% ^ Pi>{nMu^<MiPi

' Op.Cit, Dasadhyayi, p.568-69

* Ibid., p.571
' Op.Cit, Brhajjataka, XVI-33 & Dasadhyayi, p.570
 288

^ Hlc|4M(^4| I CTT!^ iTTc^ ^ ^ ^ 1^' these views of Brhajjataka were

followed and used by Battatiri throughout in Dasadhyayi

connmentary. It must have been a stepping-stone of the origin of the

horoscope matching especially in Kerala astrology.

The ancients have, therefore, called the wife a housewife, a

minister, a friend and the like. She is also the goddess of the house,

encouraging her husband to earn wealth, name and fame. She stands

by him in times of crisis. Though marriages are made in heaven,

human beings are not aware of their would-be partners in life. Hence

they search for a suitable person to fill the vacant. Anyhow it can be

concluded that the Brhajjataka and Dasadhyayi are not

mentioning about horoscope matching directly. But Varahamihira has

discussed all good and bad results and even death of her husband

based on the horoscope of his wife and vise-versa. The saying

'prevention is better than cure' is to be connected here. It may be

caused to originate the horoscope matching to accomplish one's

future.

Pancamahayogas

In astrological parlance the Pancamahayogas are important

factor especially in the jataka part. Those are five in number, being

based on the position of the five planets beginning with Mars.

Varahamihira does not enumerate these paincamahayogas in his work

Op.Cit., Dasadhyayi, p.101

 289

Brhajjataka. But he has explained it in his Brhatsamhita by nanne

purusamahayogas .

Bhattatiri enumerates these pancamahayogas with the help of

Saravali of Kalyanavarman. He says that Varahamihira has already

noted it by the verse ' 3 R J ^ w % ^ cf>RcpRsJra%5 ^ ' • ^'^ statement

as follows ' 3 T ^ 15 3 ^ ^ ^ ^ ^ciJcHI-xi'J^dl: ^TcfRf I ^ fcl^t^ VJc^Rld^J ^

qoxiH^mVii: ; r r a p ^ f^iwr^jftJiTT 1^' Pancmahayogas are rucakayoga,

bhadrayoga, hamsayoga, malavyayoga and sasayoga. If any of the

five planets is positioned in a Kendra which is its own house or

exaltation, a purusamahayoga, is the result. The yoga is called rucaka

if the planet producing the yoga happens to be Mars; it is called

bhadra, if the planet is Mercury; it is harnsa if caused by Jupiter; it is

malavya if caused by Venus; and it is sasayoga if caused by Saturn.

Bhattatiri has explained it in detail based on the verses of Saravali.

'd^mHfciRW'i MRIHCII ^ t % ^ cT^MH 11"*

Saravali and Brhajjataka

Brhajjataka of Varahamihira and Saravali of Kalyanavarman

were widely followed by the astrologers all over India. Kalyanavarman

lived in the seventh century AD. The work must have been written after

' Op.Cit., Brhatsamhita, chapter-69

^ Op.Cit.. Brhajjataka.XX.-4
' Op.Cit., Dasadhydyi. p.492
" Ibid., p.492 & Saravali, 37-29
 290

the Brhajjataka. In the last part of the first chapter of Saravali it can

be seen a reference as:

# ? T ^ r o n v f H f^T^ZfMt >H^edx!|yJf^lf^N^dl I

chciliuiduj^ldMcOcI xHlxINefl ^rgcTT 11^

K.Ramakrishnamenon states that the Saravali of Kalyanavarman nnay

be the first connnnentary on Brhajjataka of Varahamihira^.

Ramakrishnapanicker of Peringad also holds the same view .

In Dasadhyayi Govindabhattatiri strictly follows Saravali as a

source work. Some times he admits it authoritatively as a commentary

on Brhajjataka. Almost all theories of astrology are accepted by

Bhattatiri from Saravali which are not explained by Varahamihira in

his Brhajjataka. For instance the verse

vJ^^ZRlflRTfl^ xT M >bnR|J|feldl^Mfcl ^ ^ ^ p ^ 11"*

It means if malefic planets are approaching the raising sign

without beneficial aspects, the woman dies. If Saturn occupies the

raising sign aspected by Mars or weak Moon she dies. Here Bhattatiri

expresses difficulty of anvayakrama of the same verse at the same

context he clarifies it basing the verses of Saravali. He says that the

adjective '?f>T^f^' applied with the wording '^J^r?rfTflR#^ 'n ^ ' after

the usage of '!^J'^<JRH^ICI' Bhattatiri insists the adjective '^pr^fe'

should be connected with ' \ j ^ § f ' , He quotes here the verse of

' Ibid., 1-6

^ Op.Cit, Dasadhyayi, in preface
^ Op.Cit, Jyotisdstramukham, p.xvi
'' Op.Cit, Brhajjataka, iv-6
 291

Saravali authoritatively. His own words are: ' ^ ^ R ^ i i i c ) ^ v ^ ^efcf

^cjRLHillci ^rilc|i^Tt5xW i^clMJIdcclld ^crfsif^ ^ 3!?f^Tfe?TTcf B^^S^R^l^uid

Rajayogabhahgalaksana and pancamahayogas are not

explained in Brhajjataka. But Bhattatiri has included them in his

connmentary by quoting from Saravali. He says 'srrar^ g

^n^jnMrTJMW^t^T^tr^ fxRT%r ifcT ^TlrTH 1^'. Besides he informs two

major bad effects based on Saravali .One of them is 'position of cruel

planets in the eighth bhava which causes to death of wife before the

death of her husband and vise-versa, 'qcft i?^, fcprRrq^m T^^R^Jlf^^rSTsJi i

3f2rfcT ^1*^kiJ^ W R W 5 ^ f ^ T ^ l f^^ W^ ^^^M*\^ ^ WH>^u||d

In another context Bhattatiri explains to the Saturn by the

second verse of eleventh chapter of Brhajjataka as

'M*q'<lHtt>-ci'lPidirHi'. Bhattatiri notes the difference between the two

words ' # r ' and 'CFJXI' first one points hair of back side of the neck even

though both are synonymous. Bhattatiri has explained it based on the

verse of Saravali as N^HctJ-cj: ??2m f ^ ^ Mii\«i: wsf^c^^ ^H^Mi^Tbifcifci

W 'MNICJC^H'''.

' Op.Cit., Dasadhydyi, p.253

^/feirf.,Pp.488-90
' Ibid., p.571
" Ibid., pA26
 292

Thus Saravali was an important source of astrology at the

time of thirteenth century AD. Although he has quoted a number of

verses from the different astrological works, Govindabhattatiri goes

close in following widely from the Saravali.

Dream analysis in Dasadhydyi

Dream, the process of mind, is also interpreted in astrology.

Dream is connected to supernatural phenomenon that mainly related to

past life in astrology. Dream is divided in two types. One of them known

as anuka, which becomes at the age of childhood and another one, is

called 'gatija' which occurred in matured persons:

311-^*1^ ^ ? ^ m^ti\ t^ f % ^ J|fci^lMR;t^: 1^

Bhattatiri has discussed about dreaming process by the phrase

of Varahamihira as 'WHR|'T1IW414:^'. Varahamihira describes that

during the time of an auspicious planet the mind of the person will be in

pleasure mood. It enables the man to get wealth and secure happiness

.The dasa may also be known by the happiness or misery the man

subjected to. The results produced by powerless planets will be

enjoyed in dreams and thoughts. In anuka stage reflecting results are of

past life and in gatija stage, reflections are about next birth of a person.

Causes of dream have been explained by Bhattatiri mainly being lack of

elements ( g r g ^ ) , good and bad effect of gocaras, different state of

dasapahara etc;

' Ibid., p.519

^ Op.Cit., Brhajjataka, VIII-22
 293

The seven types of dreams are srsta, srta, anubhuta, parthita,

kalpita, bhavija and dosaja. One who sees the dream in the first yama

of night, which will be effected within one year, if in second yama of the

night the result will be within half an year, if in the third yama of the

night that may with in three years, if in fourth yama effect will be within

one month and if dreaming becomes early morning which will be

effected at once. Bhattatiri explains it by the verse of Varahamihira's

Brhadyatra as:
3TT^^^teRmff^^ c|4MldlxJci)i) I

'TTW 4l*!^^l4>n ^rf?^rfTt?t ^FTST: W t J|1R>H"1 W ^ 1^

Peculiarities of commentary
Govindabhattatiri gives equal importance to logic and scientific

explanation in his commentary. He presents arguments at first and

some times he has solved such matters logically. One of them may be

exemplified that the true number of women servants (upasutikas) at

the time of delivery time of a woman. The numbers of women servants

are considered equal to the position of planets from lagna to sign of

the Moon. By the word ' T ^ ' means Bhattatiri says 'form, ornaments,

age, dress, caste, good and bad character etc of the women servants

are to be considered equal to the nine planets'. Among them the

planets positioned if '^??n^' women servants should be outside of the

' Op.Cit, Dasadhyayi, p.519

^ Ibid., p.522
 294

delivery room and if 'ai^^iii^', they would be inside of the delivery

room.

Here Bhattatiri has clarified it with logical background. He says

one who stay out side of the delivery room that is indicating '^?zn^'

planets due to spreading light thereby, but inside of the room is

spreading darkness only and so it indicates to '3j<jJ^i|i<^' planets.

One of the peculiarities of his commentary is that Bhattatiri was

very attentive on each word and even every letter of the words. One of

them as follows 'eF^ 5JM ^if^iPi^'. Here he says about the yogas of

death of a child as 'If week Moon joins the lagna with malefic in the

eight or Kendras or If the Moon is betwixt malefic occupying the

eighth, fourth or seventh, the child dies. If the moon is occupied in

lagna as above state malefic in the seventh and eighth without the

aspect of good planets, the Mother as well as the child will die'.

There can be seen his sincerity and carefulness can be seen on

each verse and in even letters. Bhattatiri leads us with detailed and

minute explanations. In the eighth verse of the sixth chapter of

Brhajjataka he compares it with the seventh verse'sTgrrg^rRSFft

...* of the fourth chapter because of the similarity of meanings, it

means 'If the rising sign and the Moon are betwixt two evil planets not

aspect by benefices jointly or separately the woman dies with

' Ibid., p.336

^ Op.Cit., BrhajjatakaM-B
 295

pregnancy. Bhattatiri explains it only when the rising sign and the

Moon are betwixt two evil planets', but in the verse 'H^iiR^s; ^fRm

TTPTTT^' (evil planets should be positioned in the seventh and eighth

houses) Bhattatiri find out that among the above said two verses the

first one does not connected to the second one and so by the first

verse it can be said the possibility of abortion and in the second

• verse the death of a child will be with in one year after delivery '?f? ^

^T^rmr. WKfy. I 3ra g v^ld>M >Hc|c>H>!l'Tl4x!U|^ctvc|| Tn|>MimW€)lgc^Plfcl ^CTT^'

His commentary is shorted with ten chapters but with

exhaustive meanings. Varahamihira has collected astrological theories

scattered manner. But Bhattatiri enumerates everyone in their order

with full meanings. For instance while discussing the causes of

blindness he quotes a verse of eighteenth chapter of Brhajjataka.

He says that 'If the cruel planet aspects to the Sun of occupied in the

eighth bhava that may cause to blindness as well as the lack of

children. 'f^TEi^ ^ WT^^cT?^ ^T^Pfft^l '>MeMlrHut"l Pitn^l

f^cfj^«rJrrEr' ^ ^NMii) p'.

Views on Drsti
• ••

Drsti is a technical term of astrology. Bhattatiri has referred

about the importance and usage of drsti in astrology as '^^T^PT^^T^STTCT^

A'i,\^\ ^ >H«^ciR^ f^d<Ml: #^s^^?T2ns^awTcfTl'*'. Dfsti means rays.

' Ibid.y\-8
^ Op.Cit, Dasadhyayi, p.363
^ Ibid., p.281
Ubid., Il-13.p.134
 296

Krsniya uses the term kirana instead of drsti. Specific nature of drsti

of eacii planet is given below;

(Saturn, Moon, Venus, Mercury, Sun, Mars, Jupiter are having 4, 2 1 ,

16, 9, 5, 7, 10 kiranas respectively)

Govindabhattatiri highlights the influencial effect and innportance

of drsti in his Dasddhyayi. Dfstisahkhya is calculated to each planet

and that helps to convince the number of different objects especially in

the context of prasna cinta '<jki^mHM" M ^ w ^Rszjpf'.

Govindabhattatiri has explained the rule to calculate drsti based

on the verse of Brhajjdtaka as:

(planets aspect v*. 'A VA and full in the third and tenth, in the fifth and

ninth, in the fourth and eighth and in the seventh respectively. Saturn,

Mars and Jupiter have special sights and are powerful in aspect third

and tenth, fourth and fifth, eighth and ninth respectively)

'R<cii*lR<ch)u| r f ^ ^ r 'iiklHI'flc'Mlft TT^-INi^ui TT?^;s^?PT^ " ^ ^ -

3T?^ w^ftMMid ^Rft^mrmM MK<JR: d>wi^f^ w^ ^^iin^^-mwf^

^TT^t^T^fe ^ f ^ ^^^\ ^^^ vn^ -c^<^4^>^H•^i<^'i\'^) ai^^jRv^iI^c) i w ^

' Op.Cit., Krsniya, III-4

^ Op.Cit., Brhajjataka, III-4
Ubid., 11-13
 Likewise he says that drsti is not affected on all bhavas in

astrology. In bandhuksetra, svaksetra, ucca, are Vi, VA and one

respectively. In trikona is V2 and the planet which is failed in

grahayudha and retrogressed planets also have no dfsti.

'vfeHlf^4>c^HRt1 f^TJPjt ^TR^R?n, W ^ m<l't>H^I, ^ ^ >H«iul'H'teyi: RicpVl

3j4>H<sy|: iiiHH: -fl-cl^ei^fl f^4)d|: ^ ^ 3leM4>cil: il^Pl^dJ: TmrqiTcZT

J|dliJ^m>dl: f'

Drstis are YA in svaksetra, % in ucca '/z in thrikona. Aspect to

seventh bhava of each planets is accepted only in nnuhijrtta. Battatiri

says 'era f^ci^iiRi ^sn% TT^FTt ^ ^fe^WT ^ ^31^ ^ ""I?!^! era

'HklH<jR^cj ^>pi^^'. Bhattatiri observes some points about drsti that

he says Varahamihira did not implied drsti in to ascendant, eleventh

house and twelfth houses 'in^^^^T^^icT^ ct-^l^Pif^^iNl^ui Jfw^^^hm-

Tf^3r??ft1%%f^^d%l^'.

Whereas some scholars like Yavanacarya and Sripati are

attributing drsti as affecting in ascendant, eleventh house and twelfth

houses. Bhattatiri establishes Varahamihira's opinion as correct with

concrete evidence of Sripati. He says Sripati does not agree the drsti

in to twelfth, eleventh and lagna and he states no planets are effective

' Op.Cit.. Dasadhyayi,Pp.-l34-135

- Ibid., p.140
^76£rf., p.140
"/ftid.. p.136
 further to the tenth house 'sfRReF^ TfF^fe #qfcP#r ii>s-^n<ycii I

Govindabhattatiri strictly followed and applied well this drsti with

its importance in astrology. In the above verse the word 'ft|>cT' is

specific in this context, which makes accurate results of aspect of

planets; 'fc^eRje^ i r ? ^ PfRrjdrt" ^gj^fcFTi ^^r^H^^fsncraif^rpM 3m^

f^rii4d ^J^RidHl^'. He repeatedly cited 'TT^MT 3F3#Rr?T''^^ ^ f e ^

^nqp^ vdT>M<^|^'. Varahamihira also said many times about its

importance 'a^fH^if^dl ^it^ ^m^ T^Rr ^'^f^rm:''' '^^^ ^ ^ ^i^'(6-4)

' ^ ^ xf T?|;Mf$icT??lfTfvRf^'(6-8) and he says aspect of astrology is

highly powerful than any other grahayogas.

If malefic are approaching the rising sign without beneficial aspects,

the woman dies. If Saturn occupies the raising sign aspect by Mars or

weak Moon, she dies. Here Bhattatiri not only reflected the false

anvayakrama of Varahamihira but he admits the Saravali at the

same context. He says that the adjective '^gpR^fe' applied with the

wording '^^^RiflRTfl^ xf ^ ' after the usage of *^*i^f^JRn^'

Bhattatiri informs the adjective '^pr^f^' should be connected with

'^j^rii«^'. He quotes here the verse of Saravali as pramana. His

statement is. '^'T^f^'TRn^ ?rg% ^rfcr spRraf^^ ^ ^^^Nif^R#^ ^r w^

'/6id.. p.136
^Ibid., p. 134
Ubid., p.236
" Op.Cit. Brhajjataka,W-20
 299

Scientific approach of Bhattatiri

Through the commentary of the first verse of Brhajjataka

Bhattatiri considers the word * ^ ' in the benedictory sioka ' ^ ^

^T^mg ^cbf^'<u|^H)cw41ql ^ r (1-1) he says that Varahamihira praises

first to the Sun because Sun is symbol of sabdabrahahmasvarupa

Bhattatiri implies it as '^m^TcftfcT ^?f^ ^ ^Te^^lPfJR^ ^ T ^ ?T?T m ^

i^vrfj^ 1^'. He had awareness on all theories of astrology like astrononny

ganita, nimitta and the like. While he informs about the Sun as a star,

he gives its position in the sphere and has explained the relation

between the Sun and the Moon with scientific background. 'MCJJI^I^JWJ

vjIdH^ -di^^Sh ^?fM^RP^TRTTcT >HMcbl^i W^3^I#fgcqSI^ " ^ -^K^\ f^T^Eqfrri

In Indian astrology movement of the Sun along with the zodiacal

orbit is accepted. But in western system Sun and Moon are not

included in the list of planets. The sun is a fixed luminary round and

the earth revolves in it's their different orbit. Bhattatiri knows the fixed

position of the Sun in the sphere and it was written by him as ' ? T ^

f^T^cTM !Tr5g^3?f?^pflerwTW ^ ' here the word ' c i ^ f^TcR^i' is implies

that the fixed state of the Sun in sphere . About the influence of Moon

' Op.Cit., Dasadhyayi., p.253

^Ibid.,p.2
 300

Bhattatiri gives a verse from Taittariyasamhita as

M.V.Raghavan says "the ancient astrologers thought that the

solar system was geocentric, the earth in the middle and all stars and

planets moving around it. But later science has shown that the solar

system is heliocentric, the Sun in the middle and all planets revolving

around it. Even though Indian astronomers knew this long ago, the

astrologers stuck to their old belief that the system was geocentric.

This goes on even today^". A.R.Rajarajavarma gives detailed

information about this system that how it became geocentric among

astrologers. Answer is to simplify usage and advantages for

astronomical calculation^.

Here Bhattatiri explains to the word '^cbRh>!'J|:' with a vast and

scientific presentation. It means limitless rays or thousand rays of the

Sun. Among them half rays of thousand absorbing water elements

from the earth and half of the rays spray as rain into earth. His words

a s f o l l o w s ' ^ 0 | ^ ' < U | : 3l^"<si4R»!U|: 3Tafc[T >H^>tll^>:"|: ^fcT cR | M>Tii^|dPb>jal:

can be seen similar words to indicate thousand rays of the Sun as

''M^^tJisff R-cltffi^Npi:' in Rgveda^. Brahmandapurana also referred

it as '^HF^ ^ >i^4lHJ ^4«K)^ f^^T?^^'. And so the divine Sun is

' Ibid., p.2 & Taittariyasarnhita, 3-4-71

^ Op.Cit., Astrology is based on illusion and imagination, p.7
^ Op.Cit., Prabandhasangraha (mala) (article) '•Kaladganana',
" Op.Cit, Dasadhyayi, p. 10
^ Op.Cit., Rgveda,^-m-^2
* Op.Cit., Brahmandapurana, v-123
 301

considered as the king and ruler of the planetary kingdom.

Representation of soul of the human body, father, spirituality, lord of

world etc under the planet Sun. Bhattatiri enumerates it *3n?*T'g;crw

R-i^dl WQ^ vjiid'W 3iic*iM'^Nl v5rR^, gnc'WTRT^ >H4*I4 tfrW^rf^

Prasna — a general discription

In India the prasna section said to have well routed in ancient

time. A Number of works on astrology are dealing with only prasna

section. Prasna means 'questioning' means one who asks about his

good or bad results to astrologer or Daivajfia. It may be the first

mode of astrology.

Nemicandrasastri refers that the prasna section must have

been developed at the age of Prthuyasas son of Varahamihira

approximately seventh century AD^. Anyhow the prasna section has

been well developed later with the help of a number of valuable works

especially developed highly in Kerala.

Daivajhavallabha of Varahamihira, Sadpancasika of

Prthuyasas, Prasnajndna or Arydsaptati of Bhattolpala,
Prasnarakdsa of "^rimladeva, Prasnasindhu of "Srlvasavananda,
Prasnacandesvara of Ramakrsna, Keralaprasnasangraha
(unknown authorship), Prasnajhdnapradipa of Jaimini,
Bhuvanadipaka of Padmasuri, Prasnasiromani of Sripandita
Rudramani, Keraliyaprasnaratna of Srinandaramapandita,

' Op.Cit., Dasadhyayi, p. 92

^ Op.Cit, Bharatiyajyotisa, p.4
 302

Prasnavaisnava of Siddhanarayana and Prasnabhusana of

Jivanatha etc are important works on prasna section of astrology.

Tambulaprasna, Svarnaprasna, Devaprasna, Vivahaprasna etc

are important. In Kerala the work Krsniya of Kfsna is an authoritative

work on prasna section and all astrologers follow it as a guideline.

Another systematic work is Dasadhyayi of Talakulattur

Govindabhattatiri which is not only the commentary of Brhajjataka

of Varahamihira but in which discussed and applied prasna theories

with the help of valuable prasna works on astrology. Itakkatt

Namputiri the author of Prasnamarga who created his work based

on Dasadhyayi that expressed throughout his works.

^rWe-l)c| ^iiSf'W cRTJf J\ ^cR f ^ 11^

Prasna theory in Dasadhyayi

Bhattatiri also gives prime importance to prasna like jataka.

There can be see many wordings that praising prasna in Dasadhyayi

one of them is as follows

7m\=^ uHcT^ ^ cfg^JT?^ Rjtiild I f

Bhattatiri states again as ' v5iRTcfJcf5M% 37?^TW f^Roq^iftiFT I cTsnf^

v^ld*M!^'f| ijsj^ *CMR|C^I fronf^f^RTEfr^: ji?^T?IR^Tf^ >!RldlPll^'. From

these statements it can be assumed that the prasna section may be of

remote past.

' Op.Cit., Prasnamarga. 1-32

^ Op.Cit, Dasadhyayi, p.20
' Ibid., p.20
 303

In Dasadhyayi Bhattatiri admits jataka and prasna compared

to human body as 'cT^ft 3r^ WcT^f>5R^rqtT ct,idMitjMid ^f^rag^^^^ efSM

jTSRgqf^Fl^ 1^'. Then he gives more details of prasna section and its

rules contextually. Janmarasi, arudharasi etc are the primary

information of prasna which are explained in detail. Arudharasi is the

pivotal of prasna he stats it ' s r f ^ f^ffp i^ ^-edxio: f^Tcfr ^

Bhattatiri introduces a verse showing synonyms of sign (rasi) as

'Yr%f^^PJ?5NTf^ ^^^^ ^^sf^fTjR^I^'. Here he states that although

these are synonyms of rasi using in jataka and prasna very differently.

Bhattatiri says that '^d^FRit^iFTt N>^^*d-4i ^^T?Rff^xR^I ^5ITCT%5

^^rfn^?TflTT, w^. xP5TfM%^RTf^ 1fc|f^*i^cl:^?)ct Pixtowj^i'*'. Besides when

he begins to interpret the prasna part in Dasadhyayi he gives

warning by the following words as '5r?=Tl^', 'TR^MIT^' etc. It reflects

difference between jataka and prasna. It can be concluded that the

prasna theory must have been dated back very past.

Although jataka deals with prediction part the prasna keeps

more accuracy in results. Nastaprasna, Bhojanaprasna, Mustiprasna,

Coraprasna, Vivahaprasna etc are the major categories of prasna

section. The term drekana of astrology is important, which is powerful

' Ibid., 1-4, p.21

^ Ibid., l-4,p.25
^ Ibid., 1-4
"Zftid., Pp.27,28
 304

and keeps accuracy in results. '^<tcbiuii: ^ ^ ^TJeRT^ WffiTT w^.

fTZTsfrT'. For instance in the Coraprasna while think about the thief,

said it the drekkana is equal to the thief. Bhattatiri introduces it as

Varahamihira did not mention anything about the prasna section

directly. But he has exennplified -several quotations of ancient scholars

on the same area. The verse '%fxrpkt Jramt "m^ ...xiif^mHH l^' in

which he presents various rules about horadhipa and drekkanadhipa.

Bhattatiri says that the first meaning of horadhipa is said by him to

apply in jataka and second one is in prasna 'jT^Fflrfj fkrf^PK^-

fcif^vjijd^, g^RJTiJT ^ , ^ cfT 3<Ni4Hd*|r he quotes an anonymous

verse to prove it .which is also given below;

3raT g v i l T ^ Tf\m f I c i k T M5JH*4n)| I l"

Thus Bhattatiri applied and comes out noteworthy information in

his commentary throughout ten chapters. The third chapter

Viyonijanmadhyaya is remarkable one in which he is explained a

number of astrological views and their applications of prasna section

in detail. He provides this information with pramanas.

' Ibid., p.58

^Ibid., p.58
^Ibid., 1-12
" Ibid., p.60
 305

Nature of experimentations in Dasadhyayi

Astrology is one of the oldest classical science and systematic

knowledge of nnen dating back to historic civilization. It has been

estimated that astrology was practised in Indian science about 4500

BC. So the origin of astrology has to be traced to origin of man's

thinking process to ancient people.

The sight of the mysterious objects like the Sun, Moon, wind,

rain, and stars might have overwhelmed the nature and suspended as

though become in the sky and environment that was their ignorance

of universal phenomenon. The Sun brings light; heat and energy

without which life would be impossible. The Moon also gives light and

coolness at night. The stars sprinkled all over the firmament were a

fascinating sight. Gradually the planets Mars, Mercury, Venus, Jupiter,

and Saturn might have been spotted after long naked eye observation.

During the course of thousand years the ancients were able to know

the movements of their heavenly bodies. This knowledge is the

beginning of astronomy.

Although the prediction part of astrology will have dated back to

the age of Vedangajyotisa of Lagadha approximately 2500 BC,

which was more prevalent in the age of Rdmayana the great epic (3'^'^

Century BC) more theories and calculations had been referred by

them through naked eye obsen/ation and experimentation.

Dr.B.V.Raman's words are noteworthy in this regard; "Observation

might have played its part equally well. The sages must have noted
 306

the individual and collective events in the light of recurrence of certain

planetary configurations, the psychological reactions of different types

of people in certain planetary combinations. Hundreds of years of

such observations must have convinced the sages that the birth in

certain definite physiological and philosophical traits. The planets, the

sign and this zodiac became merely a symbol rendering possible the

application of the laws of periodicity to individual and natural lives^".

In Dasadhyayi commentary Govindhabattatiri comes out with

some vital experimentation and observation of astrology. When he

explains about aristadhyaya in Dasadhyayi he says that arista yogas

are referred to by Varahamihira with long observation and

experimentation. He has mentioned it ' i ^ siR^eiiVii: ^Ni4"l ^gitflf^RTlT

jftwiT 1^'. Astronomy and astrology are interconnected each other. The

tradition of maintaining accuracy in astronomy and astrology was

strong in Kerala. Almost famous astronomers have written a number

of astrological works also that convincing the close relationship of

both astronomy and astrology. Bhattatiri states that the movement of

planets is to be caused to make difference in predictions. For instance

he finds out a false calculation prevalent in old age that is 'when the

position of the Sun in mesa sign dated on eleventh, the planet

Mercury should not be never positioned in the vrsabha sign of twenty

fifth 'ili'. Bhattatiri explains about this false calculation as it may be the

fault of the position of planets of that age. Later he highlights here

' Op.Cit., B.V Raman, Planetary influence of human Affairs, p .47

^ Op.Cit., Dasadhyayi, p.371
 307

the importance of ganita. '-^ ^f\^ Tl?Mt c^jJifDid^HMHl-^dc^H T'

In another context Bhattatiri mentions notable points by the

word 'sf^ft'. He says that 'some times dasa results of Jupiter are not

affecting in its own dasa time because of its powerless nature'. He

explains it as ' c f r ^ ^SRFT! •J^^^^TRJTef WW^. ^ ^ v3Th4)dMlRlRri|jMM(Tl

f^RRFTtrmr Ji^cnf^c^tM 1^. By this statement of Bhattatiri it can be

realized that the experimentation and observation of astrology even in

the prediction part. Varahamihira also mentioned it as ';r^

Htevjjid*P)ci «igM*i>{ ^m f^RfcdH I u\&^&. ^f^ifc^: T^rfte^f -UHitjyiT T ^ I ^ ' .

Eighth chapter represents such forms of experimentation which

are also been citing here. Bhattatiri says in the verse ' d H i d ^^n^ef^

^ffprfcmr^ssMeftf^ xP^TgT ^^f^ w^^^ .."*' it means the position of

Jupiter in fifth bhava or putrabhava those results birth of good sons.

He observes that it may be not become ever because of the lack of

accurate planetary calculation^. It is also good example of observation

in astrological prediction. So the astrology is developed with subtle

observations and experimentation with long time.

Philosophical approach in Dasadhyayi

Astrology is a classical science and some philosophical

thoughts are seen it. In Dasadhyayi commentary it can be seen that

such a number of explanations are connected with different

' Ibid., p.389

^Ibid-rPAW
' Op.Cit, Brhajjataka, XXIV-14
* Ibid., XXI-1
' Op.Cit., Dasadhyayi, p.524
 3U«

philosophical thoughts. More philosophical thoughts are applied in the

first and second chapters of Dasadhyayi. Astrology is going on with

spiritual way and ultimate goal of this science is anticipation from the

mortal world. So human body, soul, mind, are the primary pivotal of

astrology connected with nine planets.

Although all philosophical aspects are seeing in Dasadhyayi,

mainly the philosophies of vedanta and yoga are seen,

purvamimamsa and saiikhya theories are there but a little. Here a

discussion is going on vedanta and yoga philosophies are interpreted

in Dasadhyayi.

Reflection of different pliilosopliies in Dasadhyayi

The vedanta philosophy systematised with the conception of

upanisads. The cardinal canon of this system is the identity of jiva with

Brahman.This philosophy is also known uttaramlmamsa or

jnanakanta.

In the first verse of Dasadhyayi commentary the word

'^c'if5=T#*Rt' is invaluable in this context. Three kinds of meanings

are given by Bhattatiri to this phrase. Two of them are explained by

him in vedantic view. Three Types of upasanas of the divine planet

Sun was familiar as sthulopasana, suksmopasana and paropasana.

The sthulopasana represents to paramatmatatva that only can be

conducted by spiritual power, which is belonged to adhamadhikaris.

' Op.Cit., Laghujataka,A-

 309

The second one is suksmopasana which is prominent. Such

types of upasana are recently, it is also called as 'kriyayoga'. In this

context Bhattatiri quotes a verse from Prapncasara of Sahkaracarya

as

MrWMrijm>Wcb*1uid>{l #3RTT ^ » J e r ^ l

EZIK^ ^^mtS^cT^m ^ >tHlc|4d >HltI'd1^ldl f

Bhattatiri has explained its process by his own words that are

given below. '^F[eTmRRR«T si^^i-yi-d HM^ THffcfvRT^ff^ w^ ezfMT ^

Wfn d^MR>{*MI'Hl4>H)H ^ TfM ^ ^ ^ ^ ; ^ ^enWRT?T sT^IT^ W^ ^

The third one paropasana is the highest one of human mind.

Here he applied vedantins' technical terms like 'brahman' 'aham'

and states of human mind. Bhattatiri explains it connected with the

divine planet Sun because the Sun represents attainment of moksa.

He says 'Pi>!c|ijc|^iRidl 3^ vJc^fcel W^TRHT I >Hr^cjH^>toi) w^if&r 3 f f f ^

Ricjwjfcl 1^'. The application of vedantic theory can be seen here.

In the same verse 'aiic^^ic^Rc^i', which is explained according

to vedantic theory. Such types of upasna make self-awareness and at

last help to attain moksa. Battatiri says it as 'anr^WR^rfcT^Tf^rc^ra

3ilcHRcJlHlcH5llPni 3nc^ -MCJI^IC+I^IM' ^RfcT c T ^ - ^ Wff^ \ cmi xftrfj-

' Op.Cit., Dasadhyayi, p.6

^ Ibid., Dasadhyayi, Pp.5-6
3 Ibid., p.6
 310

In the second chapter of Dasadyayi it can be seen such

vedantic concepts successfully designed by Bhattatiri. By the verse

'f^lRj'^'^dM^^H-^^MmHi...' Bhattatiri observes the relationship between

the planets and pancabhutas of our universe.

Regarding gross (sthula, subtle (suksnna) and causal (karana)

bodies of self, five sheaths (kosas) are mentioned in the

TaittariyopanisaS. Those are the sheaths of food (annamayakosa),

the sheath of vital breath (pranamayakosa) the sheath of mind

(manomayakosa), the sheath of consciousness (vijnanamayakosa) and

the sheath of bliss (anandamayakosa). The phisical body is

represented v\/ith the sheath of food, while the subtle body, with the

sheaths of vital breath mind and consciousness. The casual body is

identified with the sheath of bliss. But Bhattatiri encoded these five

types of sheaths to clarify relationship between planets and

pancabhutas those are depicted according to agglutination of nyaya

and sahkhya theories. 'f^iR^J|Uiwiiid clf^^6)M^^«JRR^4Kc^lHi^^)H'!J*l!il:,

^TTURg ^J|'yW|U|R{'MlH'i4yM|U|WHi<ct>l!eil: M^>l"|:,

«'|ui1i^icbi!^i;^i«;*i1:^Riij4ichHHMH'<'^iy*l5^ii: T^j^^mT '(s^m

RslMH-y^l^il: P'. While commenting the first verse of ninth chapter

'ici'+iHmsii...' he explains the term sadvarga (drekana, hora.

' Ibid., p.7

^ Op.Cit., Taittariyopanisad, 2 / 1,2,3,4,5
^ Op.Cit, Dasadhyayi, p. 110
 311

navamsa, trimsamsaka, dvadasamsaka and ksetra) of astrology.

Bhattatiri introduces another nneaning to the verse with the help of

yoga philosophy. Among them sadvarga, Navamsa are denoting nine

pranas those are prana, apana, samana, udana, vyana, naga, kurma,

krkala, devadatta and dhanaiijaya.

•^TFTT '^A^ ^*CH1 ^<i<T\\ £H5xRIT 11^

Mind, buddhi, ten indriyas, (five jiianendriyas and five

karmendriyas) are mentioned by the term dvadasamsa of astrology.

The subtle body contains nine pranas, twelve indriyas totally twenty-

one principles in number. Bhattatiri quoted here a verse of

Bhagavadpadacarya as
? ? d|c|<iJH<!^l* TT?n "^ ^ f e d ^ H i J I c)|^4|lJ|: I

w^ wordings are 'eprsvjRisrfcrf^TM: HC|MIUI|: ^T^RRJIT ^T^?it?R5Rg

x3?q^l^'.

In the seventh verse of the second chapter pancabhutas are

explained. These paiicabhutas are connected with the human body,

which is also explained in the verse of Prapancasara as 'breathing of

a person if equal in two sides of his nose it is prthvibhuta. Breathing if

straight into beneath it is jalabhuta, if in upward it is agnibhuta, if

breathing is experiencing through left side and right side one by one it

' Ibid., p.47

^ Ibid., Pp.47-48
 312

is vayubhuta, and breathing if feels into centre of the nose it is

akasabhOta.

These pancabhutas are connected by Bhattatiri in astrological

prediction. Besides he applied satvika, rajasa, tamasa gunas in

astrology with the help of yoga philosophy.

Like wise he mentioned about the gender of child in womb with

the device to know the gender of that child even at the time of sexual

intercourse of couples with the help of yoga philosophy. He explains it

as at the time of adhana, breathing of male member if feels more

throughout left side of the cavity of the nose, the baby will be female.

Similarly, that feels if throughout right side, results will be male in

gender. But the breath feels both sides of the cavity of the nose that

causes to birth of a neuter gender. He explains it as '^TTfer^ ^^Wf^

<i>-^m^H\ ^TWPT ^7)|i^cf>H ffcTI^' Here he has quoted a verse from

Brhatsamhitd for prescribing medicines to increase hormones for

the birth of male gender. He gives here dominance of male gender.

The verse as follows:

'/6id., p.113
^ Ibid., p.245
'Ibid., p.245 & Brhatsamhitd., 76-1
 314

CHAPTER SIX

OBSERVATIONS ON DASADHYAYI

The study of Dasadhyayi provides a number of remarkable

informations especially related to astrology. The jyotisastra is

consisted of mainly three branches namely (1) ganita (2) sarphita and

(3) hora and the last branch can be further classified as jataka,

prasna, muhurtta and nimitta. Most of the preceptors treated the

horasastra or Brhajjataka as a work on jataka. But the

Dasadhyayi gives forth detailed explanations of all branches of

astrology based on Brhajjataka. Hence it is considered as a mile

stone of Keralite astrological traditbn as this work connects all

branches by its highly systematic and informative interpretation.

Govindabhattatiri of Talakkulattur family belonged to the village

of Talakkujattur in south Malabar and is a renowned progenitor of the

famous Palur kaniyar family. A line of astrological tradition, which he

started, has continued for more than seven hundred years. Still PajQr

padippura is maintaining prestigious position in astrology.

We have no clear evidences about the personal details of

Govindabhattatiri. Some scholars attribute 13*^ century AD and yet

others 17* century AD as his life time. Nothing could be said definitely

about the life time of Talakkulattur Bhattatiri. According to Ullur the

lifetime of Bhattatiri is in the 13*^ century AD. His lifetime is generally

supposed to be from 1237 to 1295 AD.

 315

Govindabhattatiri wrote this commentary very comprehensively.

It is broad in outlook and independent in lucid explanations with apt

illustrations. With the emergence of Dasadhyayi, the predictive side

of astrology was Influenced by it to a remarkable length. The prasna

section became more popular all over kerala Kerala with this valuable

commentary. By the study of Dasadhyayi one can understand that

Govindabhattatiri was a master in various branches of learning like

jyoitsa, vedanta and yoga sastras.

Govindabhattatiri clearly focuses on prediction and makes it

clear and writes only on the basis of experimentation and observation.

He uses words and sentences and even letters very carefully and

profusely quotes sources. He has explained minute details of all the

ideas of Brhajjataka in a most befitted manner. He says

'airapf^ft^RT^f^rfl^^ cjxji^ 3jPiJiwfi>io4id %^ xac^TtJ^yiRiMiiil ^ n ^ -

!i*ti^i4 ^HHjcji^H #zmi^'.

The famous works like Vedic texts, Aryabhatiya,

Brhatsamhita, Laghujdtaka, Satpahcdsikd, Aryasaptati,
Sdrdvali, Krsniya, Hordsdra, Gargahord, Sripatipaddhati,
Bridharapaddhati, Brhadydtrd, Pardsarahord,
Sdrasamuccaya, Samgrdmavijaya and Viddvajjanavallabhd
are frequently quoted in Dasddhydyi commentary. Although he has
referred to all these ancient astrological works as needed he mainly
follows the views of Sdravali.

' Op.cit., Dasadhyayi, p.61

 316

Dasadhyayi commentary is one of the oldest valuable and

popular interpretation of Brhajjdtaka in Kerala. All points of astrology

like muhijrtta, jataka, nimitta, ganita, sarphita, prasna and even dream

analysis are included throughout the ten chapters as if he has

commented the whole 25 chapters of Brhajjdtaka. He mentioned it

oUl^isyidl:, vJMRdHMWIVtlW^ % f ^ % f ^ ^ZTRsHRTT: 1^'.

' N X

A number of legends are popular in Kerala about TalakkulattOr

Bhattatiri and his prediction in astrology, most of which are

propagating astrological ideas in society. Bhattatiri advises disciples

'to be an astrologer, be devoted to teacher and Gods, and above all,

be a great wise man'.

Bhattatiri completed his study on astrology outside Kerala from

a great astrologer, Kuncannur Ajavar. He had been conducting

upavasa at the sanctum of Siva Temple at Trissur. It is said to have

helped him for accuracy in astrobgical prediction. Bhattatiri's

commentary is more accepted for its clarity and popularity than any

other commentary on Brhajjdtaka. In Prasnamdrga there is a

noteworthy reference about Dasddhydyi.

'One who deserves to declare his findings without going through

Dasddhydyi he is trying to cross the ocean without any boat'.

' Ibid., p.590

^ Prasnamarga, I-
 317

An appraisal of Dasadhyayi
Bhattatiri has discussed many views on astrology based on

various opinions of ancient scholars like Yavana, Garga, Parasara and

Satya. Among them he has pointed out apt opinion logically and some

times scientifically and with authoritative proofs. Some times he has

criticised even Varahamihira by accepting the views of Saravali.

'Bhattatiri wrote this commentary not only to support and explain what

is said by Varahamihira but for propagating astrological ideas to next

generations with multiplicity of meanings^'.

His commentary is written in simple Sanskrit and the difficult

topics are being discussed by him in the form of purvapaksa and

uttarapaksa method that begins by the word ' ^ ' . One of the merits of

Dasadhyayi is that students and scholars can understand the ideas

easily with clarity.

Dasadhyayi is an outstanding commentary on Brhajjataka.

Each part of his commentary on astrology is in the nature of

explanation. As a matter of fact, Bhattatiri observes beautifully the

cyclic action of human life from birth to death. The origin of a

Jivatmana in body, then forms like mind, satva, (ahahkara)

knowledge, {unhappiness and happiness) youth, marriage and at last

unhappiness and unhealthness of old age respectively. He says

'ctJidlc+ll [cJH^Rlc'yilcHI vjlld^MJ W^. ?r#?R^5TT ^JxTcTT I 5TSFPTR'TT^Pf^ cRlt

Op.Cit, Jyotisastramukham, p. 169

 318

Saturn described as black in colour. Varahamihira says '•Hi>tq>R

cpsrr^' and Bhattolpala explains; 'srfticRr^'. But Bhattatirl

interpretted it as '3<'xi'W<ixw' nieans pure minded but black in

external^. Likewise the synonyms of 'bhava' (sign) are given by

Varahamihira as '^dli^^njgsf'nf^^Tm ^*l«I'dHJc>Mi) ' i.e., rasi, ksetra,

grha, rksa, bha, and bhavana. Although Varahamihira uses them as

synonyms, Bhattatiri enumerates that six types of astrological

implications connecting here as lagnarasi, candradhisthitarasi signs

positioned lagnadhipati and candralagnadhipati, lagnanavarnsarasi,

and candralagnanavamsarasi, and in prasna part udayarasi,

arudharasi, udayanavarnsarasi, cchatrarasi, the sign which represents

to body part touched by prchaka, candradhisthitarasi are mentioned.

Sadvargabala is also mentioned here by these six synonyms as

3PR?g^5Tf^rf^cRT%, crzfkf^iqfcrf^T?ffTf^, r|^dHi5?l>ilf$|: ^ ffcTI M^HIc^l

Bhattatiri's scholarship is admirable in this commentary. He

observed and explained well the duration of pregnancy of a woman

accurately when he explains the fourth verse of the second chapter of

' Op.Cit., Dasadhyayi, p.95-96

^/6Jrf., p.102
' Op.Cit, Brhajjataka, t-4
"/feirf., Pp.27, 28
 319

Brhajjdtaka i.e., nine montiis sixteen days and two nadika. He says

t<l'^i^lRti>Hi: TRTI ^ '^ TptefJTcrr^'. In Indian astrology astrologers

consider each bhava of twelve signs from lagnabhava which is

representing soul and human body of a person. Bhattatiri clearly

focused this and he says that an astrologer should think each bhava

of twelve signs only from lagnabhava, sign of Moon, and second

bhava respectively. He introduces it with quoting the verse of

Varahamihira of which the first one is 'dHid ^^tpera^

^M(clMik)ss<c|lci)[^cl r)'?ji£|i f ' and the second one is

Bhattatiri has stated general principles of astrology those are in

accordance with the views of Varahamihira. For instance he

establishes general views on astrology as 'if cruel planets positioned in

all kendrabhivas, trikonabhavas, eighth bhava and position of the

Moon in lagnabhava it makes bad results.'eF^ 5 M ? i f ^ f%Ept 7^?i%^

^ ^ \ '^^^tif^ ^ ?frcM ^ R<<j>]"iR*in?|J)PiM 31^1^' and

>i!iii-^*<HHlMJ|c):®'. He says; '^T% ^ I ^ B I * ! " ) ^ . qN?g w^ T\^^ '^4*14^

' Op.Cit, Dasadhyayi, p.144

^ Op.Cit., Brhajjataka, xxi-1
Ubid., 18-20
*Ibid.,6-B
^ Ibid.. 6-10
*/bid., 4-10
' Op.Cit., Dasadhyayi, p.368
 320

While commenting the following verse; '^gcPT^^FfsPTR^JeF^N^

^fNUTRTl^'. Bhattatiri provides it's importance as he

makes results of the death of the son, wife and teacher separate

u s a g e o f t h e w o r d s a s ' ^ g c T R ^ T c P ^ R ^ , T T ^ P r ^ I e F ^ N ^ , ^JpPTPvZTeTRT^'

respectively. '^^di-^dHx!'^^ ^g^HTfiR ^fRPrqcF^R^ ^NIIRIM.

Planets and human life are interrelated according to astrological

theory. In astrology it is considered in nisargadasa calculations.

Varahamihira has enumerated it as:

^ ^ dHcii^ll ^ ^ T(^^ ^xkiR] %f^qT I P

(Moon, Mars, Mercury, Venus, Jupiter, Sun and Saturn give 1,

2,9,20,18,20,50 years respectively of naisargikadasa. If in the

previously stated dasa period of the planets, they get also this

nisargikadasa, they produce good results. Some Yavanas say that the

lagnadasa comes in the end provides good results. Some other

scholars do not accept this view.

Bhattatiri explained nisargadasakala of a person from birth to

death. He observes that Moon is ruling over at the time of birth of a

child within one year. Moon is signifying to water and so its results

may be niscesta. (no response), next ruler is Mars, which extends

' Op.Cit, Brhajjataka.Q-A 1

^ Op.Cit, Dasadhyayi, p.370-71
^ Op.Cit., Brhajjataka, 8-9
 321

upto two years which is very strong and so he is interesting In

sadrasas. From the age of four to twelve is the period of education so

this period of course belongs to Mercury. Hither to thirty-two years is

of Venus, which provides good results, nnarriage, sons, fortunes, etc.

then upto fifty years belongs to the period of Jupiter. He is also

representing to knowledge and happiness, and it provides good effect

of past education, ownerships, fame, awards etc. Then upto the age

of seventy is ruled by Sun, he is representing to agedness. In this

period peoples are engaging philosophical thoughts, and arguments.

Last period up to 120 belonged to the planet Saturn, provides bad

results. Bhattatiri gives special meanings to these dasas as 'sTfcP^Tefc^,

wraf?^, -^t^ri. ^jft^, ^ 1 ^ ^ , arfrraTcM, ^^cmrJTc^i^'

In the fifth chapter while commenting the verse '^ dHpl-^ xf

^j^?f^aT^..^' that means 'If the Jupiter does not aspect birth and Moon

or if the Moon is with a malefic combination with the sun then say

certainly the child is born to another person or of adultery'. He says;

' ^ ^Rg^ymc*?^;^^ 5in>M'>hqchc^id %igi#fmf^rr^rEg erRtp^^rhtT^

n^f^ q^i^'{>t<J||p^^|f^r4d|c(dl I e T R x P ^ ^ ^5^^^5^ ^^i^A W^^\^'.

Skill of Bhattatiri
Logic and rational explanations can be seen throughout in

Dasadhyayi. Bhattatiri mentioned six ftus orderly in the twelfth verse

' Op.Cit, Dasadhyayi, p.436

^ Op.Cit., Brhajjataka, 5-6
' Op.Cit., Dasadhyayi, p.295
 322

of second chapter of Brhajjataka as 'f^rf^RT^ ^RRvcffiTj'. Bhattatiri

explains that the six ftus are representing happy and miseries in

accordance with their nature. Here the sisira is to Saturn, vasanta is to

Venus, grisma is to Mars, varsa is to Moon, sarat is to Mercury,

hemanta is to Jupiter respectively.

Saturn is cruel in nature so it represents unhappiness and

sorrow in human life so in the season of sisira is unhappy for snow

falling and acute of cold and so that period consists time of worry.

Venus represents to cupid so in vasantaftu happens emotion of sex.

Mars is also cruel in nature that represents heat hence that period

provides very hot. Moon represents water elements and so it makes

rainy season or varsa. Mercury is so pure; hence sarat happens to be

the season of purity.

Jupiter represents to knowledge so in the season of hemanta all

are shining especially in spiritual knowledge. He says 'TJ^ 3 i t ^ ij^i^j^un

d|cft ^^rpfi 5r^ ^He^ld dfcfr t^Te^t, ^ fTFR^WTc^ cTfcfl ^

>Hlf^ct>ctiH T'.

Not only he mentioned about the.gender of child in womb but

also explained the device to know the gender of that child even at the

time of sexual intercourse of couple according to yoga philosophy. He

explains that if at the time of adhana breathing is experiencing more

through left cavity of the nose the child should be female. Similarly if it

feels through the right side it should be male in gender. But if that is

' Op.Cit, Dasadhyayl, p.131-32

 323

through both sides of the nose in equal, that causes to birth of neuter

gender. He says '^fpitaT^ '^^^w^ ^ " H l f ^ c b i i j i ^m>n>^K?-^q_ ^ W

Here he has quoted a verse fronn Brhatsamhitd prescribing

medicines to increase hormones for the birth of male gender. The

verse is as follows:

Horoscope matching
Horoscope matching has been discussed in the fifth chapter of

this thesis. In Da^adhyayi there is no mention of horoscope

matching. Although Varahamihira has discussed the bad and good

results of couple in Brhajjdtaka that is considered only after the

marriage of couple. Bhattatiri also follow/ed Varahamihira's viewpoints.

In astrology both prasna and jataka consider the process mainly from

lagnabhava as well as by candrabhava. '^?mi^neF%Fp^^'. Bhattatiri

also mentioned it as 'iJU^ii-^JidHlMJir): ^ O ^ K ^ W^ dHid xf

f^fwi^^^\^i^i^ m^i^TbH f' but he admits that the fifth and ninth bhava

are also parallel to lagnabhava based on Arydsaptati and

Vidvajjanavallabhd^. But several astrologers especially in Kerala

consider the Venus at first in horoscope matching because he is the

' Ibid., p.245

^/6id., p.245
' Op.CiL, Brhajjataka, 4-10
* Op.Cit, Dasadhyayi, p.263
^ Ibid., Dasadhyayi, p. 262.
 324

madanakaraka who represents marriage, wife etc. But Bhattatiri never

mentions about the bhava of Venus. But Bhattatiri had known the

major poruttas (twenty in number) related to horoscope matching that

he explained in the second chapter of his work namely

Muhurttaratna, in vivahanukulya section. Hence it can be assumed

that the horoscope matching was not so popular at the age of

Bhattatiri and it must have been derived by the influence of indirect

description of bad results of couple seen in Strijatakadhyaya of

Brhajjataka.

Innovation of commentary

Varahamihira uses the term 'sisf^fef^' which indicates unlimited

meanings. Here the commentator explains about the ideas of author in

a varied way. The verse of *f^^hJMRn4g?3R^q^f^T^' is an example.

That means the position of papagrahas and subhagrahas in sixth,

eighth and twelfth are not good. However if subhagrahas are

positioned in the eighth bhava it is good for the life span of a person.

The word 'ufrarsf^' denotes to eighth bhava. Bhattatiri's words are as

follows: '31^ q*dlki*1oMi)^ ^rm -^mi W f^ricT?^ ^T^cftrgrFTl

cTSTRJ^'RSR^ ^ T ^ ^ n ^ f ^ ^ ^^TOrefJRc^ ^5SRrRr| ^GfRfT^f ? I « ^ ^ I ^ C T ^ H + l R

^#f?ml".

According to Arydsaptati the cruel planets if positioned in the

third, sixth and eleventh bhavas it is good. But if they are positioned in

' Brhajjataka, 1-2

^ Op.Cit, Brhajjataka, 4-10
'/6td.,iv-10
" Op.Cit, Dasadhyayi.p.261
 325

the sixth bhava, it is considered not good as sixth is connected with

deseases etc. Bhattatiri mentions it by the verse of Varahamihira as

^^f^t|4 ^ ^ mMR5Mfcl>iW^I>k1l, ^^R5?PfF2I Tt^T^^Erafc^ 'j|U|^c;^J_'JTT ^

The verse 'ajPiPitiM^iHli^i^...^' means that if the last navamsa of

mina sign becomes lagna, or if Mercury is in the twenty-fifth degree in

vfsabha, and if all the rest are in their deep exaltations, the person

gets the utmost limit of life viz. 'one twenty' years and 'five' days.

Bhattatiri says that the verse is written in 'indradaivatya' metre and so

one whose birth is in this period certainly he will be Emperor.

^iT^cftfcr^#cmi^'

In another context Bhattatiri highlights peculiarity of the word

'ri'sj'Hcn' '. He says Vrahamihira used this word deliberately to

impress the importance of the Moon here. His own words are as

follow: 'xJ-^'llcHiJijViid cfJt5^3T%TRt5cFFq^ I fJv^ ^c^riJlfc! Tp^

^ ^gf^TcWl^'. Likewise in the verse 'Rnt^v^dld 'Tlflcft^ ^ ^^®'

Bhattatiri observes that Varahamihira although does not mention the

'^r?ft' yoga, which is mentioned by him by the usage of the word

indeclinable 'rf' in the same verse. (The second bhava from the Sun

' Ibid., p.263

^ Op.Cit., Brhajjataka, 7-6
' Op.Cit., Dasadhyayi, p.388
* Op.Cit, Brhajjataka, 1-6
* Ibid., p. 41
''Op.Cit, Brhajjataka,A-20
 326

call 'vesi' and the twelfth bhava from the sun is known as 'vasi')

Some times Bhattatiri criticises Varahamihira in polished

language. Some times he completes the incomplete views in astrology

which are not interpreted by Varahamihira. It has been noted by the

usage of the words 'f^Mf^dl'ij ^3^?f^?^ I^'and he shows respect at the

same time as 'sra 3i^Tt>iPl •'^^ ef^MTf^ c#r ^ Pl>{oMi'nillPl ?%

'iic^^M'^Hi cTif^ 5rR^ ^ ^ ^ J ^ ' . In the verse 'H<H^ ^^c\M\\^^M'i\^'

Bhattatiri criticises this usage of Varahamihira (^TCI and ^fff^) as

man and woman respectively as the proper meaning is 'wife' and

'husband'. Bhattatiri mentions it as 'm^J^xj^id ^ w r g ^ a ^ w ^

^4dAc| 1^'. But Kannasapanikkar says that the word '^TJCT and iilf^d'

are used by Varahamihira only for connecting muhurtta rasi as well as

horoscope matching^.

In many places Bhattatiri provides a number of interpretations

for every word or sentence or idea. Such method is very useful to

research students and scholars. Although he provides different

meanings, all are equally notable and important and he insists how to

use them all. He says: ' e i ^ creT% WefcfcT m^^lRT Piuli|: ^fnfsTTl

' Ibid., p.90

^ Ibid., p. 66
' / 6 i d . , p.101
'Ibid., 4-4
^ Ibid.,.p.25'i
' Hraphalaratnavali, Kannasapanikkar, 4-5
 327

c^ld^!^lN't^l:^>hM vJ,^Nl^Pl^"li W^ ^TSRI^'. Likewise when he

comments difficult parts of astrology he follows several traditional

methods like ^3TH-Mrtixi>{, Tj^tT^-^STR^Sl etc with valuable observations

to confirm even vague ideas. For instance when he explains dasakala

of a person, he says: 'f^ ^ "qW sfTcfratf^WRf Wf^ ^ I^Rd: I '. His

admiration and r;everence to Varahamihira also can be seen clearly in

his commentary, ' s r a r ^ ^ w r ? f t % ? ^ ^^PR^ SffcFrnfh?^^ %^

He was an ardent devotee of Guru. In Kerala the knowledge

was transmitted through the traditional method of learning.

Commentator supports this system of learning as a role model .He

has great reverence towards Guru. The following phrases are

noteworthy in this regard, ' ^ T R I ^ l^f^ ?kr?TR^cR# T ^ w^ ^

jj>()^«id Bt^?krR5n^ ^H<m^ i ^i^^cidm^HKid ?r^ffM ^ an^^t^firw

cJlf^Ht^jdl "^T •iT^l'*'. Two kinds of methods of horoscope writing are

introduced by Govindabhattatiri. Both these methods start with

praising Guru, Ganesa, God or Goddess and navagrahas respectively.

Samhita skandha
•

Sarnhita skandha is an important part of astrology. A number of

factors are included in it. Sripadabhatta enumerates that,

' Op.Cit., Dasadhyayi, p.586

^/6irf., p.514.
' Ibid., p.61
"/fttrf., p.18
' Ibid., p.588
 328

Omens are an important part of astrology especially in prasna

part. Bhattatiri quotes a verse of Bhttolpala:

H'dJ|e^s{<^l"li T ^ ^ B I R ^ I T I ^ 11

The fifth verse of first chapter 'im w-iiH'Htj!?!!:' provides such

information by the usage of the word '^^TFT'. He says that in prasna

practices if any sounds signifying any objects is heard it should be

connected by astrologers to the context. He explains it as 'HiHJ^ie^H

jfl"MIHlPl ^"J^I^ I TJcT^ T ^ '^NcllRni i^lscJHHf^ "^m^ qRuHfcl' I ^I2TT

t^ft^^mf^^TRt *>cjfi|fcl ^TFT R t i K U i f ^ i i m i : ^ ifcT ^^TFTI ?^2TT ^ ^ ^

W ^ I ^ I ^ ^ ? ^ ^ ^ 4ki*l4'Wlf<^ t T r ? n ^ T [ ^ 1^'.

Thus Bhattatiri gives importance of omens in astrology

especially in prasna part. K.S. Nair says that prasna part is very rare in

practice out of Kerala. Most of the ancient scholars had been

explaining only hora skandha or jataka but the Dasadhyayi

commentary is one of the first which is connecting nimittas and omens

of sarphita skandha in detail to clear areas of astrology"*'.

' Muhurttaratnam, (skt) ed. Srlpadabhatta.Varahamihirapraka^an, Tiruppati, 1999, in

preface, p.v
^ Op.Cit, Dasadhyayi, p.37
' Ibid., p.38
" Varahahoradasdhyayi, A.N.Acyutan pillai and K.S.Nair, Vidyarambham Publishers,
Alappuzha,1998, p.x
 329

Scholarship of Bhattatiri

^ f% tjip^dl, these phrases are indicating about the skill of

commentators. The commentator of Dasadhyayi \Nas a skilled

personality. He has fulfilled his duty extremely well. Astronomy

muhurtta, nimitta, jataka, sarphita, and philosophical explanations like

Vedanta, yoga, sarpkhya etc are seen in this commentary. This

commentary is helpful in propagating astrological theories in Kerala

and also all over India.

Several explanations are given by him literally and

grammatically. Such methods were used by his disciples. For instance

he explains the word 'w^RT?^ ^ ' . Here he gives a detailed

description as '^M-i^iiH ^^RT - ^ ^ ^?sn^ xR^tP 3?sT^ >M^><i!^-ci T^^mT?

ararar WERT?^ ^f^^PTrr'. Besides he mentioned here the route of the

word as 'TRTTfcTTsnT^'. In another place he provides all possible

meaning and derivation of the word 'atl^cb^d^' which means 'bark of

trees' its derivation also is mentioned here by him contextually. He

says ' ? ^ ft^TFlczftr' ^ 'W^>^^ Pl*$bW>!oM F ^ r f ^ c ^ ^ l *l*di<fj^cjlij,^

ct>KU|cbl4"*)<lM^NId

Sthanabala is very important than any other balas in astrology.

This is established by Bhattatiri with the help of 'dcfl^iR'+ilrb:'. In the

' Mahdbhdsya, p.40

^ Op.Cit., Dasadhyayi A-5
^ Op.Cit., Brhajjataka, 2-12
"/ftirf., p.129
 330

verse '^?siPRci T ^ P J ^ F T ^ ^ ' he says that 'f^^rsl 3 T f ^ ?cft% WeRic^ ^Ff?

WcRFs^ ?fcr MNMH 1^' Clear evidences for his scholarship can be seen

everywhere in his work. He provides many explanations in

philosophical and especially vedanta and yoga prspective.

Conclusion

Dasadhydyi commentary is a stepping-stone in the field of

astrology especially in Kerala. It caused the development of a

genealogy of famous astrologers and astrological tradition in Kerala.

Paramesvara author of Drgganita system, Acyutapisaroti of

Trkkantiyur, Trppanikkara Potuval, Navayikkulatt Azhati, Pulimukhattu

Potty, Ramanasan, Koccukrsnanasan author of

Bhasajatakapaddhati etc came under that genealogy. K.S. Nair

says that the astrological work Prasnanusthanapaddhati of

unknown authorship (1550 AD) was created according to the theory of

Dasadhydyi. Prasnamdrga, Prasnatantra, Santdnadipikd, etc

are following the Dasadhydyi^. Prasnamdrga praises well

Dasddhydyi in the field of astrology. One of the verses may be

quoted:
cji^iMwl f^«^l^u| ?Ffr % ^ ^ 1

'Ibid.,2-W
^Ibid., pA57
^ Op.Cit., Varahahoradasdhyayi, K.S.Nair, p.xii and xiii.
*Op.Cit., Prasnamarga, 1-31
 331

An astrologer who wants to makes successful prediction should study

Dasadhyayi carefully and without a thorough and deep study of

Dasadhyayi it would be difficult to make correct predictions.

Dasadhyayi is still in use both by traditional pandits in their practical

areas and by the scholars in their academic activities.

 332
313

Conclusion
Brhajjdtaka is a valuable and systematic work on astrology

with a number of glimpses of indications of astrological views in brief

but with multiple meanings in twenty-five chapters. But

Govindabhattatiri has commented it upto ten chapters it was sufficient

to fulfill the matters of twenty-five chapters of Brhajjataka. The

statement ' f ^ ^ ^ ^ cfxft f% WI^RTT' is correct in the case of

Govindabhattatiri. He composed this commentary only on the purpose

of propagating astrology traditionally which can be understood from in

Dasadhyayi. He has written it very comprehensively. It is broad and

independent with lucid explanation of all parts of astrology with apt

illustrations. Dasadhyayi has highly influenced all scholars in their

astrological applications. Skilled commentators always find out the

original meanings in the words, letters, and other literal symbols of the

original text. The view often quoted in poetics is famous 'chRdi\!'HHl^4

oilKsiiidi ^ ^ ^ f ^ l ^ ' . Through the commentary of Brhajjataka

Govindabhattatiri fulfilled his ambition sincerely.

' Op.Cit., Vyakhyanasastram (mal), p. 12

 SELECT BIBLIOGRAPHY

anskrit Works

1 Acyuta Devakeralarn, (Ed.)

Ranganatha Sarma,
Govt.Oriental Series, Madras,
1952.

2. Sphutanirnayatantra, (Ed.)
K.V. Sarma, Visweasvarananda
Visvabandhu Institute of Sanskrit
and Indological studies, Punjab
University, Hoshiarpore, 1976.

3. Rdsigolasphutaniti, The
Adyar Library and Research
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