Laghu Jatakam

Vedic Astrology Series

Laghu Jatakam Varaha Mihira's Exposition of Profound Principles of Vedic Astrology

Dr. K S Charak M.S. (SURGERY) F.R.C.S. (U.K.)

UMA Publications '

aft: S 26507590^

VEDANTA BOOK HOUSE

CHAMRAJPET, BANGALORE-560018. . E.mall: veJantaboolitiaivtiil.net. ^

Laghu Jatakam © Dr. K S Charak

A l l rights reserved, including the right to reproduce this book or portions thereof in any form whatsoever.

First Edition: April 2008

ISBN 81-901008-8-2

Price : Rs. 200/-

US$ 19

€ 15

Publislied by: U M A Publications 72 Gagan Vihar, Delhi-110 051, India Phone: 91-11-2254 3563 E-mail: [email protected]

Designed and Printed by: SYSTEMS VISION A-199 Okhla Ind. Area-I New Delhi-110 020, INDIA. E-mail: [email protected]

Preface Varaha Mihira is considered the greatest authority on Vedic astrology after the era of the sages like Parashara. He was born in Ujjain. His exact time is perhaps not known but he is strongly believed to have existed during the sixth century AD and to have embellished the court of the king Vikramaditya. His most popular works are the Brihat Jatakam and the Brihat Samhita. The Laghu Jatakam is a rather abridged version of the more detailed Jataka text. Like the other works of Varaha Mihira, this small classic is also presented in the Arya Chhanda. This is a highly charming meter. The plan of the four quarters of each verse here is like this: of the odd quarters, i.e., the first and the third quarters, each consists of 12 letter units; of the even quarters, i.e., the second and the fourth, each comprises of 18 or 15 letter units, such that if quarter two is 18 letter units, then quarter four is 15 letter units, and vice versa. The Laghu Jatakam is a highly useful work on Vedic astrology composed by a master of unparalleled astrological wisdom. Easy to comprehend and rich in substance, it is a classic that must be studied alike by the novice and the master. There has been some demand on us by our esteemed readers to bring out this classic in a book form ever since we started serializing it in the bimonthly journal, the Vedic Astrology. I remain beholden to my friend Vinay Aditya for designing the cover for this book, and to Mr Y S Rawat for helping us in various stages of its preparation. April 14, 2008

Dr K S Charak 72 Gagan Vihar, Delhi-110051 (India) Ph: 91-11-22543563 .

Contents

Preface

3

1.

The Strength of Signs

7

2.

O n the Strength of Planets

32

3.

Planetary Relationships

42

4.

Morphology of Planets

47

5.

O n Impregnation

51

6.

O n Matters Related to Childbirth

64

7.

O n Balarishta

74

8.

O n the Cancellation of Balarishta

84

9.

O n Longevity

94

10.

Planetary Periods and Sub-Periods

105

11.

Chapter on Ashtakavarga

115

12.

Miscellany

127

13.

The Nabhasa Yogas

154

14.

Female Horoscopy

177

15.

Chapter on Death

184

16.

The Lost Horoscopes

189

Index

197

1

The Strength of Signs

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Shloka 1: Victory unto the Sun, treasure-house of (brilliant) rays, to w h o m , at the occasions of his rising and setting, (even) lord Shiva (the threeeyed), whose feet are rubbed by the crowns of the gods, w i t h folded hands offers worship. Comments : The Sun is of supreme importance to the astrologer. Before undertaking this work on astrology, Varahamihira offers his obeisance to the Sun-god whom even the three-eyed lord Shiva offers worship at the time of its rising and setting, the lord Shiva to whom the gods offer their obeisances by bowing low to Him and rubbing their heads (with their crowns) against His feet! ^"^^IVIlW «j-^4^l f ^ T ^ f ^ T ^ yil^lPui I 4JTIWIUII*(?!^:

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Shloka 2: Herein I present the essence, i n the 'Arya' metre, of the (larger) Hora text w h i c h I have compiled after a careful study of the classics. Comments: Varahamihira refers to his larger text, the Brihat Jataka, which he has compiled after studying the works of the ancient classical writers. The essence of that work he presents here in the form of the Laghu Jataka. The metre used i n the text here is the 'Arya Chhanda'.

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8 Shloka 3: This branch of science (the Hora Shastra) reveals the good and bad results earned as fruits of Karmas done i n past lives, just like a (glowing) lamp (reveals) the objects placed i n darkness. Comments : The Hora Shastra is a discipline which enables one to reveal what is not obvious to an ordinary individual. In that sense, it is comparable to a lamp which reveals the objects lying in darkness. The Hora Shastra is the Jyotisha or astrological wisdom as applicable to an individual. It involves the study of a native's horoscope. By such a study, an assessment of good or adverse events that lie in store for an individual is possible. The good and adverse events in a native's life are actually the fruits of past Karmas indulged in by the native. These Karmas may belong to his present life or to an earlier lifetime. Astrological wisdom thus reveals the results (fruits) of past Karmas of an individual. Varahamihira is careful here to link a native's future to his past Karmas, even those indulged in during his previous lifetimes. He thus emphasises on the existence of past lives and their influence on our present one, and by derivation the influence of our present life on our future ones. Here is a wonderful emphasis on the cause and effect phenomenon which is the basis of all events in the manifest world. The stress here is not on destiny or fate but on the cause and the effect.

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Shloka 4: The (twelve) rashis from Mesha onwards are the head, mouth (face), upper limbs, heart, (upper) abdomen, waist, lower abdomen, private parts, thighs, knees, legs and feet (of the Kaalapurusha). Comments: The zodiac of 360 degrees is divided into twelve rashis (or signs) of 30 degrees each. These twelve rashis are Mesha (Aries), Vrisha (Taurus), Mithuna (Gemini), Karka (Cancer), Simha (Leo), Kanya (Virgo), Tula (Libra), Vrishchika (Scorpio), Dhanu (Sagittarius), Makara (Capricorn), Kumbha

9 (Aquarius) and Meena (Pisces). These twelve rashis represent the various body parts of the Kaalapurusha (the Eternal Time represented in human form). Kaalapurusha in a way is the concept of imagining a human form stretched along the whole zodiac, from zero degree to 360 degrees (i.e., back to zero degree). Mesha, the first rashi, represents the head of the Kaalapurusha. Vrisha represents the face while Mithuna represents the two upper limbs. Heart (along with the Chest) occupies the sign Karka. The upper part of the belly, the upper abdomen, falls in the sign Simha. In Kanya falls the waist while in Tula the Vasti or the region below umbilicus (including the pelvic organs). Vrishchika represents the private parts or the external genitalia, Dhanu indicates the two thighs (and hip joints) while Makara indicates the two knees. The two legs, below the knee joints, fall in the Kumbha rashi. Meena, the last sign, represents the two feet of the Kaalapurusha. Thus we see that the first four signs represent the body parts from the head to the level of the diaphragm, the muscular partition that separates the chest from the abdomen. The next four signs of the zodiac govern the region below the diaphragm upto the perineum. Thus, the whole abdomen, pelvis and external genitalia occupy the middle four signs of the zodiac. The last four signs represent the lower limbs, from the level of hip joints to the feet. See the accompanying table (Table 1) and figure for clarification. There is a httle conflict of concepts here. Some authorities believe that while Karka represents the chest of the individual, the heart actually falls in the region of Simha (Leo). Varahamihira, however, considers the heart to fall in the sign Karka. We have seen that the twelve rashis represent the various body parts of the Kaalapurusha. The twelve houses of the horoscope may also be considered similarly. This means that what is represented by the first sign of the zodiac is also represented by the first house of the horoscope. What is represented by the next zodiacal sign is also represented by the next, the second, house of the horoscope. Thus, the twelve houses of a horoscopic chart represent what is respectively represented by the twelve signs of the zodiac.

10 Table 1: Various Rashis and Body Parts Rashi

English name

Symbol Extent in Body part f/ie zodiac represented [in degrees)

1. 2. 3. 4. 5.

Mesha Vrisha Mithuna Karka Simha

Aries Taurus Gemini Cancer Leo

T

6. 7.

Kanya TUla

Virgo Libra

rtt

150 - 180 180 - 210

8.

Vrishchika

Scorpio

"I

210 -

9. 10. 11. 12.

Dhanu Makara Kumbha Meena

Sagittarius Capricorn Aquarius Pisces

;?

240 270 300 330

n

H

0 30 60 90 120

-

30 60 90 120 150

240

- 270 - 300 - 330 - 360

Head Face Upper limbs Heart (Chest) Upper abdomen Waist Lower abdomen and pelvis) Eternal genitalia Thighs Knees Legs Feet

Shloka 5: One should take into consideration the body parts of the Kaalapurusha at the time of a native's birth. The body parts represented by rashis associated w i t h benefics are healthy while those represented by rashis associated w i t h malefics are diseased. Comments ; A knowledge of the rashis and the body parts they represent is important. Those rashis which are under the influence of benefic grahas (planets) are healthy while those influenced by malefics are likely to be diseased. Of the nine grahas from the Sun to Ketu, the benefics are Jupiter, Venus, (well-associated) Mercury and the (full) Moon. These planets grant health to body parts that they influence. The remaining ones are malefics. According to Varahamihira, the body parts of the Kaalapurusha represented by the different rashis are to

11 Mesha Vrisha Mithuna Karka Simha -

Kumbha

Meena' Rashis and Body Parts be taken into consideration. This principle can be extended to the different houses of the horoscopic chart also, as we have already pointed out. Thus, malefics in the lagna or the first house may adversely affect the head, those in the second the face, or the ones i n the twelfth the feet, etc.

Shloka 6: The colours represented by the twelve rashis are: red (Mesha or Aries), white (Vrisha or

12 Taurus), green (Mithuna or Gemini), p i n k (Karka or Cancer), pale (Simha or Leo), variegated (Kanya or Virgo), black (Tula or Libra), brownish (Vrishchika or Scorpio), tawny (Dhanu or Sagittarius), gray (Makara or Capricorn), of the colour of a mongoose (Kumbha or Aquarius), and dirty (Meena or Pisces). Comments: Each rashi or sign has its own characteristic colour or hue. A knowledge of this is important in deciding the complexion of a native, and the colour of a missing or stolen object.

Shloka 7: (The signs from Mesha taken i n order are:) male-female, malefic-benefic, and movablefixed-dual. Mesha, Vrisha, M i t h u n a and Karka, and their respective fifth and ninth signs represent the directions from east onwards. Comments: The twelve sign from Mesha (Aries) onwards are alternately male and female, as also malefic and benefic. This means that all odd signs are masculine as well as malefic while all even signs are feminine as well as benefic. The Chara (movable), Sthira (fixed) and Dwiswabhava (dual or mixed or mutable) nature of signs is similarly represented by signs starting from Mesha. Thus Mesha, Karka. Tula and Makara are movable signs; Vrisha, Simha, Vrishchika and Kumbha are fixed signs; while Mithuna, Kanya, Dhanu and Meena are dual signs. This knowledge helps us to decipher the inherent nature of an individual. The different signs also indicate different directions. Thus the first sign Mesha, and its fifth and ninth signs, viz., Simha and Dhanu, indicate the east. The second sign Vrisha, and its trinal signs Kanya and Makara, indicate the south. The third sign Mithuna, along with Tula and Kumbha, indicates the west. The fourth sign Karka, along with the signs Vrishchika and Meena, indicates the north.

13

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Shloka 8: Of the (twelve) rashis and the navamshas, starting from Mesha, the respective lords are Mars, Venus, Mercury, M o o n , Sun, Mercury, Venus, Mars, Jupiter, Saturn, Saturn and Jupiter. In the different signs, starting from the sign Mesha, the (nine) navamshas (in each sign) commence from Mesha, Makara, Tula and Karka. Comments: A lot of information is condensed in this shloka. The twelve signs starting from Mesha have their planetary lords which respectively are: (i) Mars (ii) Venus (iii) Mercury (iv) Moon (v) Sun (vi) Mercury (vii) Venus (viii) Mars (ix) Jupiter (x) Saturn (xi) Saturn and (xii) Jupiter. The two luminaries, the Moon and the Sun, own one sign each, i.e., Karka and Simha respectively. The remaining five planets, from Mars to Saturn, own two signs each. (See Table 2). Table-2: Significant features of the twelve signs

1. 2. 3. 4. 5. 6.

Signs

Planetary Gender Nature Quality Colours Direclord tiqns

Mesha Vrisha Mithuna Karka Simha Kanya

Mars Venus Mercury Moon Sun Mercury

7. Tula 8. Vrishchika 9. Dhanu 10. Makara 11. Kumbha

Venus Mars Jupiter Saturn Saturn

12. Meena

Jupiter

Male Female Male Female Male Female

Red White Green Pink Pale Variegated Male Malefic Movable Black Female Benefic Fixed Brown Male Malefic Mixed Tawny Female Benefic Movable Gray Deep Male Malefic Fixed brown Dirty Female Benefic Mixed white Malefic Benefic Malefic Benefic Malefic Benefic

Movable Fixed Mixed Movable Fixed Mixed

East South West North East South West North East South West North

14 The lords of the navamshas are also similar in that Mesha is owned by Mars, Vrisha by Venus, etc. Every sign comprising of 30° is divided into nine equal parts, each an arc of 3°20' which is called as a navamsha. There are thus nine navamshas in each sign. In Mesha rashi, the first 3°20' fall in the Mesha navamsha, the next 3°20' in Vrisha navamsha, the third 3°20' in Mithuna navamsha, and so on. Thus, the last navamsha of Mesha rashi falls in the sign Dhanu. After that starts the next sign called Vrisha where the first navamsha would fall in Makara (after Dhanu, the last navamsha in the Mesha rashi). The sign Vrisha would thus have the nine navamshas starting from Makara and ending with Kanya. In the third sign Mithuna, the first navamsha would be Tula, and from here the ninth (the last) one would be Mithuna. Karka would then be the first navamsha in the sign Karka, and from here the ninth navamsha would be Meena. From Simha rashi, the order would start afresh, with the first navamsha in Simha being Mesha. This sequence would continue through all the twelve signs. It is thus obvious that the order of navamshas in signs Mesha, Simha and Dhanu would begin from Mesha; in signs Vrisha, Kanya and Makara, from Makara; in signs Mithuna, Tula and Kumbha, from Tula; and in signs Karka, Vrishchika and Meena, from Karka. This would be obvious from Table-3. Table 3: Navamshas in different signs Signs -> 1 Navamsha^

2

3

4

5

6

7

8

9

10 11 12

1. 3°20'

1

10

7

4

1 10

7

4

1

10

2. 6°40'

2

11

8

5

2

11

8

5

2

11

8

5

3. 10°00'

3

12

9

6

3 12

9

6

3

12

9

6

4.

13°20'

4

1

10

7

4

1

10

7

4

1 10

7

5. 16°40'

5

2

11

8

5

2

11

8

5

2 11

8

6. 20°00'

6

3

12

9

6

3

12

9

6

3 12

9

7. 23°20'

7

4

1

10

7

4

1 10

7

4

1 10

8. 26°40'

8

5

2

11

8

5

2 11

8

5

2 11

9. 30°00'

9

6

3

12

9

6

3 12

9

6

3 12

7

4

15 The navamsha is an important division of a rashi or sign. A navamsha chart is constructed from the birth chart on the basis of the navamsha signs in which the ascendant and the planets fall. No horoscopic analysis can be considered complete without simultaneously studying the navamsha chart. It is said that in case of any contradiction, the planet would yield results according to its navamsha disposition more often than according to its disposition in the natal chart. While the navamsha chart needs to be studied in all matters, it is also specifically meant for assessing matters related to the spouse.

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Shloka 9: The lords of twelve parts of a sign, the Dwadashamshas, are to be considered from the same sign. The lords of the Drekkanas, the three parts, of each sign are to be reckoned from the first, the fifth and the ninth from that sign. A s far as Hora, one half of a sign, is concerned, i n an odd sign the order is Sun-Moon, and i n an even sign it is M o o n - S u n . Comments: Three further divisions of a sign are indicated in this Shloka. The Dwadashamsha is one-twelfth of a sign and is thus equal to an arc of 2°30'. Each sign or rashi thus has twelve Dwadashamshas. In any given sign, the first Dwadashamsha is the same as the parent sign and thus its lord is also the same. In the sign Vrisha, for example, the first 2°30' belongs to Vrisha Dwadashamsha which is owned by Venus, the lord of Vrisha. The next Dwadashamsha would belong to the next sign that falls in natural order. That is, the second Dwadashamsha in Vrisha would extend from 2°30' to 5°00', and would be the next sign, i.e., Mithuna. Its lord would be Mercury. The same way, the remaining Dwadashamshas in Vrisha, or in any other sign, can be worked out (see Table 4). The Dwadashamsha chart is particularly employed to predict about one's parents. The Drekkana is one-third of a sign, equivalent to an arc of 10 degrees. Each sign thus has three Drekkanas. In any given

16 Table 4: Dwadashamshas in different signs Signs 1 2 3 4 5 6 7 8 9 10 11 12 Dwadashamsha nI' 1. 0°00'-2°30' 1 2 3 4 5 6 7 8 9 10 11 12 2 3 4 5 6 7 8 9 10 11 12 1 2. 2°30'-5°00' 3. 5°00'- 7°30' 3 4 5 6 7 8 9 10 11 12 1 2 4. 7°30'-10°00' 4 5 6 7 8 9 10 11 12 1 2 3 5 6 7 8 9 ID 11 12 1 2 3 4 5. 10°00'-12°30' 7 8 9 10 11 12 1 2 3 4 5 6. 12°30'-15°00' 6 7 8 9 10 11 12 1 2 3 4 5 6 7. 15°00'-17°30' 8. 17°30'-20°00' 8 9 10 11 12 1 2 3 4 5 6 7 9 10 11 12 1 2 3 4 5 6 7 8 9. 20°00'-22°30' 10. 22°30'-25°00' 10 11 12 1 2 3 4 5 6 7 8 9 11. 25°00'-27°30' 11 12 1 2 3 4 5 6 7 8 9 10 12. 27°30'-30°00' 12 1 2 3 4 5 6 7 8 9 10 11 sign, the first Drekkana (0° to 10°) falls in the same sign. Thus, in Vrisha, the first 10 degrees indicate the Vrisha Drekkana, owned by Venus. The second Drekkana (10° to 20°) falls in the fifth house from that sign. The second Drekkana of Vrisha would thus be Kanya, which is fifth in order from Vrisha, and owned by Mercury. The third Drekkana (20° to 30°) falls in the ninth house from that sign. In Vrisha rashi the third Drekkana would fall in Makara, which is ninth from Vrisha and owned by Saturn (see Table 5). The Drekkana chart is particularly examined to prognosticate about one's siblings. Table 5: Drekkanas in different signs Signs -> Drekkana 4'

1

2

3

4

5

6

7

8

9

10 11 12

1st 0°-10°

1

2

4

5

6

7

8

9

10 11 12

2nd 10°-20° 3rd 20°-30°

5 9

6 10

3 7

9 10 1 2

11 3

12 4

1 5

11

8 12

2 6

3 7

4 8

Hora is one-half of a sign, equivalent to an arc of 15°. In odd signs, the first Hora (0° to 15°) is the sign Simha that belongs to the Sun, while the second Hora (15° to 30°) is Karka belonging to the Moon. In even signs, the order is reversed. The first fifteen degrees

17 of the sign here represent Karka owned by the Moon, while the next fifteen degrees represent Simha owned by the Sun (see Table 6). Hora gives a clue about a native's prosperity. Table 6: Table of Horas Signs ^ Degree 4^

1 2

3

4

5

6

7

8

9

10

11 12

1st 0°-15° S M 2nd 15°-30° M S

S M

M S

S M

M S

S M

M S

S M

M

S M

Vcmi\^

S

M S

^ ^ J ^ i j r s h i ^ u i r ^ V I I V N I : e h ^ i J I : II?o II

Shloka 10 : In odd signs, the grahas Mars, Saturn, Jupiter, Mercury and Venus rule over the (five) Trimshamshas that respectively extend over 5, 5, 8, 7 and 5 degrees. In the even signs, the order of Trimshamsha lordship is reversed. Comments: A Trimshamsha is literally one-thirtieth of a sign. In a Trimshamsha, each sign (of 30 degrees) is actually divided into five parts. A n odd sign is divided into five segments of 5, 5, 8, 7 and 5 degrees respectively. The rulers of these five segments are respectively Mars, Saturn, Jupiter, Mercury and Venus. That is, in an odd sign, the first five degrees, the first Trimshamsha, belong to Mars, the next five degrees to Saturn, the next eight degrees to Jupiter, the subsequent seven degrees to Mercury and the last five degrees to Venus. In the case of an even sign the order of Trimshamsha lordship along with its corresponding segments is reversed. Thus, an even sign is divided into five segments which are respectively 5, 7, 8, 5 and 5 degrees, with their lords being Venus, Mercury, Jupiter, Saturn and Mars, in that order. (See Table 7 for clarification). Six important divisions have been discussed above. These include 'Lagna' (or the rashi chart), Hora, Drekkana, Navamsha, Dwadashamsha and Trimshamsha. Together, these are called as the Sbad-vargas or the six important divisional charts. Sage Parashara considers up to sixteen divisions [Shodasha vargas). In order to erect all the sixteen charts of Parashara

18 it is of paramount importance to record the birth time with great accuracy. Otherwise there is a great chance of committing mistakes. The six vargas are relatively safer, not that the accuracy of birth time recording is in any way less significant. Table 7: Table of Trimshamshas

Trimshamsha 4^

ODD Signs (1, 3, 5, 7, 9, 11) Degrees Lord

EVEN Signs (2, 4, 6, 8, 10, 12) Degrees Lord

1. 2. 3. 4. 5.

0-5 5-10 10-18 18-25 25-30

0-5 5-12 12-20 20-25 25-30

Mars Saturn Jupiter Mercury Venus

Venus Mercury Jupiter Saturn Mars

It is now possible for us to make the various divisional charts from a given birth horoscope which may be considered as the Lagna chart, or the rashi chart, or simply the birth chart. Let us consider here the example chart of a native born on July 5, 1953; at 3:19 hours 1ST; at 75°E34', 31°N19'. The Lagna chart and its other divisional charts, that constitute the Shadvargas, are being given here. It is important to note that the planets that fall in odd signs in the Lagna chart occupy odd signs in the Trimshamsha chart while those that occupy even signs in the Lagna chart fall in even signs in the Trimshamsha. It is also appropriate to place Ketu in the sign seventh from Rahu here. This is to emphasise the importance of the Rahu-Ketu axis (RKA) in the chart which ensures that Rahu and Ketu remain 180 degrees apart. Significance of the Shadvargas It has been prescribed by sage Parashara and other authorities that the Lagna chart must be studied along with the vargas or divisional charts for an accurate analysis. A study of the Lagna chart alone without considering the vargas is doomed to failure. It is important to consider the disposition of various house lords of the Lagna chart in the vargas and to appreciate whether these house lords gain or lose their strength in the vargas. The varga charts need to be studied just like the Lagna

19

Rahu

Lagna Sun Moon

18°06' 19°22' 02''23'

Mars Mercury Jupiter

20°33' 13°22' 19"'45'

Venus Saturn Rahu

CWll'

ITIT 10°14'

20

Moon

Rahu

\^

Venus

Ketu

Sun

\ . 10/ MarsllV Mars

Saturn

\

Lagna Mercury Jupiter

\

9

8 \n

/

/

/

Dwadashamsha

/ 3 \

Sun

\ Moon i V ^

Lagna Mercury Jupiter

Ketu

^Lagna Mercury Jupiter Ketu

Moon

/ /

Venus

Sun Mars

Trimshamsha

* \ Saturn \ ^

Rahu

\ ^ Moon Venus

\ ^

x'

Sun Mars

•^LagnaX jj X Mercury Jupiter / \ . V Ketu / \

\

12/

/

6\ Rahu

Saturn

/"^

Venus

Rahu

Hora Chart

\

\ / X/Satum

21 chart. However, all vargas are not of equal significance. On a scale of twenty, the sage Parashara ascribes the following relative significance to the shadvargas: 1. 2. 3. 4. 5. 6.

Lagna Hora Drekkana Navamsha Dwadashamsha Trimshamsha

= = = = = =

6 2 4 5 2 1

Total

20

This also highlights the importance of the Navamsha which must always be considered in any chart analysis. Special significance of each Varga Each varga has its own special significance also. We give below what each varga signifies according to the Brihat Parashara Hora Shastra (BPHS) and also to the lesser-known but highly acclaimed Maanasaagari (MS):

1. 2. 3. 4. 5. 6.

Lagna Hora Drekkana Navamsha Dwadashamsha Trimshamsha

BPHS

MS

Body Wealth and Siblings Spouse Parents Miseries

Body and character Wealth prosperity Results of past kaimas All Things combined Spouse Death

It may also be worthwhile to consider that only the Sun and the Moon happen to be the Hora lords. The Hora chart is for prosperity and wealth. On the other hand, the Trimshamsha lords include all planets other than the Sun and the Moon. The Trimshamsha is for miseries and death. This perhaps signifies the benevolent role that the two luminaries are supposed to play in Vedic astrology.

22 Shloka 11 : Dwipada (biped) rashis are powerful i n the east, Chatushpada (quadruped) ones i n the south, Keeta (insects) i n the west and Jalachara (those moving i n water) rashis i n the north. Keeta rashis are i n strength both at dawn and dusk while Dwipada ones are i n strength during the day and Chatushpada during the night. Comments : The twelve rashis or signs of the zodiac have been divided into four categories according to the next two shlokas (vide infra). These include the human or biped signs, the animal or quadruped signs, the insect signs and the signs belonging to the watery creatures. It has been customary with Vedic seers to equate important aspects of human existence with nature and with living creatures. This helps in emphasising by the use of symbolism certain points which may not be easily explained without lengthy descriptions. The biped or human rashis attain strength in the eastern direction. In the natal chart, the first house or the lagna signifies the east. The quadruped rashis gain strength when they occupy the southern direction, which coincides with the tenth house of the chart. The insect rashis are strong in the western direction, i.e., the seventh house of a horosocpic chart. The Jalachara rashis, i.e., those belonging to aquatic creatures, are strong in the north or the fourth house of the horoscope. Further, the biped/human signs are strong during the day (between sunrise and sunset) while the quadruped signs are strong during the night (between sunset and sunrise). In the natal chart, the day is indicated by the placement of the Sun in any of the houses from 8 to 12. Similarly, the night is indicated by the location of the Sun in any of the houses from 2 to 6. The insect (as well as watery) signs are strong both in the morning and the evening, signified in the natal chart by the position of the Sun respectively in the lagna or the seventh house. A knowledge of this is of use in undertaking conquests and similar ventures. Thus, one may set out on an errand at a time when the sign falling in the lagna is strong. The above information is also of use in computing the numerical strength of the different houses. The strength of a

23 house has three components: (a) strength of the house lord; (b) strength of aspect, which is a balance of benefic and malefic aspects on the house; and (c) the directional strength of a house. It is the directional strength that can be determined from the above information. We have mentioned above that the biped signs are strong in the east. That is, a biped sign coinciding with the lagna confers full directional strength to the lagna. These signs would be devoid of strength in the seventh house. The quadruped signs which enjoy full strength in the tenth house would lose all strength in the fourth house (seventh from the tenth). The insect signs are strong in the seventh house, hence devoid of strength in the lagna (seventh from the seventh). Finally, the watery signs which attain full strength in the fourth house tend to be without strength in the tenth house (seventh from the fourth).

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24 (or reptile) signs. The watery signs include the last 15 degrees of Makara (Capricorn), and Meena (Pisces). Individuals born under these signs take up the specific features of these signs. The various signs also transmit their inherent nature to the houses they occupy or to the planets that occupy them. A n understanding of the nature of signs has tremendous utility in predictive astrology. Table 8 shows the twelve signs along with their nature, strength and weakness. arfsTtf^ 1EJ|- w ^ S T i f t g ^ ^ f ^ - ^ -Jit TT%: I

Shloka 14 : A rashi (sign) occupied or aspected by its o w n lord, or by Mercury or Jupiter, acquires strength, provided it is not occupied or aspected by any other grahas. Comments: Any sign which is associated with or aspected by its own lord becomes strong. It gains further strength if either or both of Mercury and Jupiter occupy or aspect it. This is confirmed when no malefics occupy or aspect the sign concerned. We now understand the factors that lead to the strength of a house. These include, besides the strength of the house lord, the following: (a) Occupation of or aspect on the house by its own lord. (b) Occupation of or aspect on the house by Mercury. (c) Occupation of or aspect on the house by Jupiter. (d) No association or aspect of any other planets, particularly malefics. (e) Nature of the sign (e.g., biped, quadruped, insect or watery) and the time of day (e.g., day, night, dusk or dawn). The above factors need to be considered in particular for the lagna since that is the most important house in the horoscope. Also it is possible to some extent to grade the strength of a house. For example, a house is exceptionally strong when it is under the combined influence (aspect or association) of its lord. Mercury as well as Jupiter, and bereft of malefic influence. On

25 the other hand, it becomes exceptionally weak when it is bereft of the influence of its lord as well as Mercury and Jupiter, being at the same time under malefic influence. When benefic and malefic influences combine, mixed results are indicated.

Shloka 15 : From the lagna, the twelve houses are Tanu, Dhana, Sahaja, Suhrita, Suta, Ripu, Jaayaa, M r i t y u , Dharma, Karma, Aaya and Vyaya. The fourth and the eighth are labelled as Chaturasra. Comments: Here are given the names of the twelve houses starting from the first house or the lagna. These are called as [i) Tanu or body; (ii) Dhana or wealth; (iii) Sahaja or co-born; (iv) Suhrit, a friend or well-wisher; (v) Suta or son; (vi) Ripu or enemy; (vii) Jaayaa or wife; (vii) Mrityu or death (longevity!); (ix) Dharma or religious (virtuous) pursuit; (x) Karma or vocation; (xi) Aaya or income; and (xii) Vyaya or expenditure. Each house signifies what its label means. Alternative names for the twelve houses also exist. A little extension of the above nomenclature is also called for. For example, the fifth house indicates the son. One must also consider the daughter from the fifth house. In other words, progeny is to be considered from the fifth house. Similarly, while the seventh house has been mentioned to signify wife, it also signifies the husband. In other words, matters related to the spouse are to be judged from the seventh house. The reader may appropriately extend the principles pertaining to other houses also. The fourth and the eighth houses together are labelled as Chaturasra. i|ldlHr^^*^V4*i^2l«st'*iwVl*'^^«J^Tra^ I

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Shloka 16 : The fourth house is called by the names Paataala, Hibuka, Veshma, Sukha and B a n d h u (close relatives). The fifth and the ninth houses

Table 8: Nature and Strength of Rashis Rashi

Nature

Direction of Strength

Direction of Weakness

Time when Strong

1.

Mesha

Quadruped

South (lOth house)

North (4th house]

Night

2.

Vrisha

Quadruped

South (10th house)

North (4th house)

Night

3.

Mithuna

Biped

East (lagna)

West (7th house]

Day

4.

Karka

Keeta

West (7th house)

East (lagna)

Dawn & Dusk

5.

Simha

Quadruped

South (10th house]

North (4th house]

Night

6.

Kanya

Biped

East (lagna)

West (7th house]

Day

7.

Tula

Biped

East (lagna)

West (7th house]

Day

8.

Vrishchika

Keeta

West (7th house]

East (lagna)

Dawn & Dusk

9.

Dhanu 0°-15° 15°-30°

Biped Quadruped

East (lagna) South (10th house)

West (7th house) North (4th house)

Day Night

10.

Makara O M 5° IS^-SO"

Quadruped Watery

South (10th house] North (4th house)

North 4th house] South (10th house]

Night Dawn & Dusk

11.

Kumbha

Biped

East (lagna]

West (7th house]

Day

12.

Meena

Watery

North (4th house]

South (10th house]

Dawn & Dusk

27 are called as trikonas, w h i l e the ninth is (also) called as tri-trikona. Comments: Here are several synonyms for the fourth house. The word meanings indicate the significations of this house. Thus 'Paataala' is the underworld. The fourth house is opposed to the tenth, which is the mid-heaven. 'Hibuka' and 'Veshma' indicate the home or place of residence. The fourth also stands for 'Sukha' or comforts, and 'Bandhu' or close relatives. The term 'trikona' or trine is used for the houses five and nine. In fact, the lagna, the fifth and the ninth are all mutually trinal and fall under the term 'trikona'. The ninth is also called 'tri-trikona', a trine's trine.

Shloka 17: The fifth house is called as Dhee, the third as Dushchikya, the seventh as Yaamitra, Dyoona or Dyuna, the eighth as C h h i d r a and the twelfth as Rishpha. Comments : Here are the names for some other houses. The fifth indicates 'Budhi' (Dhee) or intellect. The third indicates courage. The seventh house represents the sexual partner. 'Chhidra', or crevice, is the term for the generally secretive eighth house. Loss is indicated by the twelfth house.

Shloka 18: Kendra, Chatushtaya and Kantaka are the terms used for the houses one, four, seven and ten. The next four houses from these are labelled as Panaphara, w h i l e the still next four are labelled as Aapokleema. Comments: Kendras are the houses one, four, seven and ten. These are the most important houses in the chart. Of these, the lagna is of prime importance. Together, these houses are equivalent to the pillars of a horoscope. They are also known as Chatushtaya and Kantaka.

28 The four houses next to the kendras are called as Panaphara. These are thus houses 2, 5, 8 and 11. The last group of four houses, i.e., houses 3, 6, 9 and 12, are known as Aapokleema.

Shloka 19: The houses 3, 6, 10 and 11 are called as Upachaya w h i l e the remaining ones are labelled otherwise. In the rashis Chara, etc., the vargottama navamshas happen to be (repeatedly) the first, the middle, and the last. Comments: Houses 3, 6, 10 and 11 are labelled as Upachaya houses, or houses indicating expansion or improvement. These houses are important for material gains and progress. The remaining houses are called as the Apachaya or Anupachaya houses. These latter indicate restriction and material loss or wastage, or even loss of friends. The term Vargottama is used for the lagna or a graha (planet) when it occupies the same rashi in the navamsha chart as it does in the natal chart. In the Chara (movable) rashis, the first navamsha (i.e., the first 3°20') is vargottama. That is, a planet (or the lagna) falling within the first 3°20' of a Chara rashi would fall in the same rashi in the navamsha chart, and would be considered as vargottama. Rashis 1, 4, 7 and 10 are Chara rashis. In the Sthira (fixed) rashis, the middle navamsha (i.e., the arc 13°20' to 16°40') is vargottama. That is, a planet (or the lagna) falling within 13°20' to 16°40'. of a Sthira rashi would fall in the same rashi in the navamsha chart, and would be considered as vargottama. Rashis 2, 5, 8 and 11 are Sthira rashis. In the Dwiswabhava (dual) rashis, the last navamsha (i.e., the arc 26°40' to 30°00') is vargottama. That is, a planet (or the lagna) falling within 26°40' to 30°00' of a Dwiswabhava rashi would fall in the same rashi in the navamsha chart, and would be considered as vargottama. Rashis 3, 6, 9 and 12 are Dwiswabhava rashis. The state of being vargottama confers a lot of strength on the lagna or the planet. However, being vargottama is only

29 one factor that confers strength. One has to judge additional attendant factors before assessing the results of a vargottama planet. Thus a vargottama planet would yield different results in different situations like exaltation, debilitation, combustion, adverse placement or malefic/benefic association or aspect.

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Shloka 20: Four rashis considered from Mesha, and Dhanu as w e l l as Makara are strong during the night (the rest attain strength during the day). These, except M i t h u n a , rise by their rear ends. The remaining ones rise by their head ends. Meena rises both by the head and the rear. Comments: The signs Mesha, Vrisha, Mithuna, Karka, Dhanu and Makara are considered strong during the night (i.e, from sunset to sunrise). The remaining signs, i.e., Simha, Kanya, Tula, Vrishchika, Kumbha and Meena, attain strength during the day (i.e., from sunset to sunrise). The signs Mesha, Vrisha, Karka, Dhanu and Makara rise in the horizon by their rear ends facing us. The signs Mithuna, Simha, Kanya, Tula, Vrishchika and Kumbha rise in the horizon with their head ends facing us. The sign Meena rises both by the head and the rear. This information is useful to understand the circumstances of child birth. It is also useful in Prashna or horary astrology. 31vj)<^Myj||^4Hlehre*5MlHc(rUMI>|c*)rtc
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Shloka 21: Mesha 10°, Vrisha 3°, Makara 28°, Kanya 15°, Karka 5°, Meena 27° and Tula 20° respectively are the points of exaltation for the seven grahas from the S u n onwards. Comments : Here are given the points of exaltation for the seven planets. Thus, the Sun gets exalted at Mesha 10°, the Moon at Vrisha 3°, Mars at Makara 28°, Mercury at Kanya 15°, Jupiter at Karka 5°, Venus at Meena 27° and Saturn at Tula 20°. A planet in exaltation is considered extremely strong.

30

Shloka 22: The seventh from the point of exaltation is the site of debilitation. The Trikonas (Moolatrikonas) for the Sun, etc., are Simha, Vrisha, Mesha, Kanya, Dhanu, Tula and Kumbha. Comments: The site of debilitation of a planet falls in the seventh house from the site of its exaltation. The exact point of debilitation of a planet is 180 degrees away from its exact exaltation. Thus the Sun is debilitated at Tula 10°, the Moon at Vrishchika 3°, Mars at Karka 28°, Mercury at Meena 15°, Jupiter at Makara 5°, Venus at Kanya 27° and Saturn at Mesha 20°. A planet in debilitation is extremely weak and fails to produce the desired results. Another situation of strength for a planet is its Moolatrikona sign. The Moolatrikona signs for the seven grahas from the Sun to Saturn are Simha, Vrisha, Mesha, Kanya, Dhanu, Tula and Kumbha. The classics have given for each graha a range of degrees which represent its Moolatrikona arc in a given sign. Table 9 gives information about exaltation, debilitation and Moolatrikona of grahas. Table 9: Exaltation, Debilitation and Moolatrikona of Grahas 1. 2. 3. 4. 5. 6. 7.

Grahas

Exaltation

Debilitation

Sun Moon Mars Mercury Jupiter Venus Saturn

Mesha Vrisha Makara Kanya Karka Meena Tula

Tula Vrishchika Karka Meena Makara Kanya Mesha

10° 03° 28° 15° 05° 27° 20°

Moolatrikona 10° 03° 28° 15° 05° 27° 20°

Simha Vrisha Mesha Kanya Dhanu Tula Kumbha

00°-20° 04°-20° 00°-12° 16°-20° 00°-10° 00°-15° 00°-20°

Shloka 23: Of whichever graha the Griha (Lagna), Hora, Drekkana, Navamsha, Dwadas-hamsha and

31 Trimshamsha have been mentioned, these (six) happen to be the vargas of that graha. Comments: The six divisions described here are the Griha (Lagna), Hora, Drekkana, Navamsha, Dwadashamsha and Trimshamsha. These are called as the vargas. The strength and disposition of each planet in the different vargas needs to be assessed in order to make a correct prediction. Parashara makes a mention of a total of sixteen vargas. However, a very accurate recording of birth time is essential if all the sixteen vargas are to be taken into consideration. For general predictive purposes, the six vargas (Shad-vargas) as described by Varahamihira should suffice. Sage Parashara also indicates the relative numerical significance of each of the six vargas (out of a total value of 20 units) as follows: Varga 1. 2. 3. 4. 5. 6.

Relative Value

Griha/Lagna Hora Drekkana Navamsha Dwadashamsha Trimshamsha

6 2 4 5 2 1

Total

20 units

This means that predictions should not be made on the basis of the Lagna chart alone. At least the above six vargas must be considered, and each varga given the relative importance as indicated by sage Parashara. Certainly, no predictions should be made without at least considering the Navamsha along with the Lagna chart.

Thus ends the first chapter of the Laghu Jatakam of Varahamihira titled 'The Strength of Signs'.

2 O n the Strength o f Planets

Shloka 1: Of the Kaalapurusha, the S u n represents the soul, the M o o n the m i n d , Mars represents valour, Mercury speech, Jupiter wisdom and comforts, Venus sexual urge, w h i l e Saturn represents suffering. Comments: In this and the subsequent five shlokas, Varahamihira describes some important features of the various grahas. The actual treatment of the subject of planetary strength starts from the seventh shloka onwards. It is customary in astrology to imagine the ever existing time as 'Kaalapurusha' or the Time-Personified. The several planets, from the Sun to Saturn, rule over the different aspects of the Kaalapurusha. Thus, the Sun represents the soul of the Kaalapurusha. he Moon represents his mind. Courage and strength are ruled by Mars. Mercury represents his speech. Wisdom and comforts fall under the domain of Jupiter, the preceptor of the gods. Venus rules over his sexual urge. A l l miseries and discomforts are represented by Saturn. What applies to the Kaalapurusha also applies to the native. Thus, in a natal chart, the Sun signifies the soul of the native; it also represents his father. The disposition of the Moon represents the mental status of a native. The strength of Mars represents his physical strength and courage. Mercury represents a native's intelligence and eloquence. The disposition of Jupiter in a chart indicates the native's level of wisdom and comforts. Sexual drive, sexual aberrations, and also diseases related to (uro-)genital system are indicated by the disposition of Venus in

33 the chart. Similarly, the disposition of Saturn is an indicator of a native's suffering.

Shloka 2: W h e n the Sun, etc., are strong, the soul, etc., also gain strength. W h e n they are weak, these too are weak. Saturn should be considered contrarily. Comments: The different aspects of the Kaalapurusha (soul, mind, valour, etc.) are represented by the different planets as mentioned above. A l l these various aspects are strong when their respective planets are strong. Thus, a strong Mars indicates great strength and courage. Or a strong Mercury indicates a strong intellect. When any of these planets is weak, the feature represented by it also lacks eminence. For example, a weak Jupiter may deprive the native of wisdom and comforts. Or a weak Venus may rob the individual of sexual pleasures and also affect the marital life adversely. With Saturn, the reverse is true. That is, a strong Saturn does not strengthen suffering while a weak Saturn does.

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Shloka 3: The S u n and the M o o n are kings. Mars is the Commander-in-Chief. Mercury is the prince. Jupiter and Venus are ministers. Saturn is the servant. The strong planet i n the natal chart confers its relevant nature upon the native. Comments : A native acquires the qualities of a planet (planets) which is (are) strong in the horoscopic chart. The Sun and the Moon are royal planets and, when strong, make a native royal or kingly. A strong Mars makes a person dominant, brave and aggressive. A strong Mercury makes one intelligent and young in looks. Jupiter and Venus in strength confer wisdom

34 and knowledge upon the native. Saturn makes one servile or prone to indulge in physical labour. A strong Saturn can also make one a leader of the masses, and is an asset in the charts of leaders in a democratic set-up.

Shloka 4 : Of the (eight) directions from east onwards, the lords are the Sun, Venus, Mars, Rahu, Saturn, the M o o n , Mercury and Jupiter. A weak M o o n , the Sun, Saturn and Mars are (natural) malefics as is Mercury associated w i t h them. Comments: The four main directions and the four corners in between constitute the eight directions, viz., (i) east, (ii) southeast (also called the Agni-Xbna, or the corner of the Fire-god), (iii) south (iv) south-west (also called Nairritya-Kona, or the corner of the goddess of destruction), (v) west, (vi) north-west (also called Vaayu-Kona, or the corner of the Wind-god), (vii) north, and (viii) north-east (also called Isliaana-Kona, or the corner of lord Shiva or Vishnu). The lords of these eight directions are the Sun (east), Venus (south-east). Mars (south), Rahu (south west), Saturn (west), the Moon (north-west). Mercury (north) and Jupiter (north-east). A knowledge of the directions ruled by different planets is very important in predictive astrology. It is helpful in such situations as travel, transfer from a job, direction taken by a missing person or a thief, the location of a misplaced or stolen object, etc. The Moon is considered strong from the Ashtami (eighth lunar date) of the Shukla-Paksha (brighter half) to the Saptami (seventh lunar date) of the Krishna-Paksha (darker half). During the rest of the days, it is to be considered as weak. In addition, Rahu and Ketu are also malefic by nature. The shloka under consideration implies that a full (strong) Moon, Jupiter, Venus and Mercury are (natural) benefics. cWlstMdl •^sref^

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35 Shloka 5: Mercury and Saturn are the rulers of the eunuchs. The M o o n and Venus rule over women. The rest rule over men. Of the Rig-Veda the lord is Jupiter, of the Atharva Veda Mercury, of the Saama-Veda Mars and of the Yajur-Veda Venus. Comments: The Sun, Mars and Jupiter are masculine planets. They, therefore, represent the males. The Moon and Venus are feminine planets, and represent the females. Mercury and Saturn are eunuchs and, therefore, they represent the eunuchs. This information can be used to identify a thief. There are four Vedas. They are: the Rik, the Saama, the Yajur and the Atharva. These are ruled by the planets Jupiter, Mars, Venus and Mercury respectively. Astrology is considered to be a Vedanga, a limb of the Vedas. A chanting of hymns from the appropriate Veda could be a method to propitiate the planetary lord of the Veda when that planetary lord is afflicted.

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36 rigid concept is fast losing its relevance in India today although it may be added that the different vocations the world over may still be classifiable under the same four major categories. It was a misuse of this eminently scientific concept that resulted in untold miseries here in India. The planets Jupiter and Venus are themselves Brahmins, and they represent Brahmins or the intellectual class, the scientists, the researchers, the teachers, etc. The Sun and Mars are Kshatriyas, and they represent the Kshatriyas, or the warriors, the army and the police forces, the administrators, the rulers, etc. The Moon is Vaishya, and represents the Vaishyas or traders, businessmen, industrialists, the financial institutions and those working therein, etc. Mercury is Shudra, and represents the Shudras or unskilled labourers, and those who serve. According to sage Parashara, Jupiter and Venus are Brahmins, the Sun and Mars are Kshatriyas, the Moon and Mercury are Vaishyas and Saturn is Shudra. There is no separate class of 'Sankaras' or mixed-ups according to Parashara.

Shloka 7: A planet attains strength when it occupies its own house, is exalted, occupies its own navamsha, falls i n its friend's house or is aspected by a benefic. The M o o n and Venus attain strength i n feminine rashis while the rest do so i n masculine rashis. Comments: Here is a treatment of the Sthana-Bala or positional strength of a planet. A planet derives its strength from its location in its own house or its friend's house, from its exaltation, or from being in its own house in the navamsha. It also derives strength from benefic aspect, i.e., from being aspected by one or more of the natural benefics, viz., Jupiter, Venus, full Moon and a well-associated Mercury. When a planet is located in a situation other than those mentioned here, it is considered weak. The Moon and Venus gain strength by their location in feminine or even rashis (rashis 2, 4, 6, 8, 10, 12) while the

37 remaining planets (Sun, Mars Mercury, Jupiter, Saturn) do so by occupying masculine or odd rashis. Shripati and others have given elaborate accounts of how to calculate the planetary strength in exact numerical terms. Sthana-Bala or the positional strength of a planet is one of the six constituents of Graha-Bala known as the Shadbala. The standard unit of strength is known as a Rupa. Its sub-unit is called as the Shashtyamsha or one-sixtieth of a Rupa. According to the Sthana-Bala, a planet gets the maximum strength of one Rupa (or 60 Shashtyamsha) when it occupies its exact point of exaltation. It gets 'zero' Shashtyamsha or no strength when it lies at its exact point of debilitation. In between exaltation and debilitation, its strength is proportionately determined. The strength of a planet when it occupies the various other positions, like its Moolatrikona, its own house, a friend's house, its enemy's house, etc., has been variously described by Shripati. yiT^lPc^ti -^tSf^ ^gzrff^ %tlM»R: VIVII^chRtdfl I 6A'\H^ VIPVI^-MT g # P S ^ f F T T S l f ^ ^ ^ - g 116 II Shloka 8: Jupiter-Mercury, Sun-Mars, Saturn, and Moon-Venus are strong i n the four directions from the east onwards. The S u n and the M o o n are strong w h e n i n Uttarayana. The others are strong w h e n i n retrogression, and w h e n they appear bright and prominent. Comments : The first half of the shloka deals with Dig-Bala or directional strength of planets. Here, Jupiter and Mercury attain strength when they are in the East, i.e., in the lagna. They get a strength of one Rupa or 60 Shashtyamshas when they are exactly on the lagna degree. Exactly 180° away from here, i.e., on the seventh house degree, their directional strength is zero. The Sun and Mars are strong in the South, i.e., the tenth house. They would lose all strength if 180° away from the tenth house, i.e., in the fourth house. Saturn is strong in the West, i.e., the seventh house. It would have zero directional strength when placed exactly on the lagna. The Moon and Venus gain directional strength in the North, i.e., the fourth house.

38 The second half of the shloka deals with what is called the Cheshta-Bala or motional strength of a planet. The Sun and the Moon possess Cheshta-Bala by Virtue of being in Uttarayana or northerly course, i.e., when they are in any of the signs Makara (Capricorn), Kumbha (Aquarius), Meena (Pisces), Mesha (Aries), Vrisha (Taurus) and Mithuna (Gemini). The other planets gain strength when they are retrograde, or when they appear prominent and lustrous, which happens when they are about to resume a retrograde motion. The actual mathematical determination of the Cheshta-Bala of a planet requires a thorough understanding of astronomical principles involved in the apparent motion of planets, from direct motion to retrogression and from the slowest to the fastest motion. The reader is refered to the Shripati Paddhati for the relevant details.

Shloka 9: The Sun, Jupiter and Venus are strong during daytime; Mercury is strong both during daytime as w e l l as night-time; the Moon, Mars and Saturn are strong during night-time. A l l planets are strong during their o w n days, etc. The malefics are strong during Krishna-paksha while the benefics are strong during Shuklapaksha. Comments: The shloka above describes the constituents of Kaala-Bala or temporal strength of planets. The Sun, Jupiter and Venus attain maximum strength (of 1 Rupa or 60 Shashtyamshas) at exact local noon while they are bereft of strength at exact local midnight. The Moon, Mars and Saturn are fully strong at exact local midnight while they get zero strength at exact local noon. In between, the strength of planets gets altered proportionately. Mercury always gets full strength under this particular head, technically labelled as Nata-Unnata Bala. Planets also get strength on their respective weekdays, months, years, Horas, etc. This means that the lord of a

39 particular weekday is strong on that day. Also, the lord of the first weekday of the month, or that of the first weekday of the year, of birth, obtains strength. Additionally, planets are also subject to Paksha-Bala or strength dependent upon the phase of the lunar cycle. Thus, the natural benefics (Moon, Mercury, Jupiter, Venus) are strong during the Shukla paksha, maximally strong when the Sun and the Moon are 180 degrees apart. The natural malefics (Sun, Mars, Saturn) are strong in Krishna paksha, maximally so when the Sun and the Moon are conjunct.

Shloka 10: Saturn, Mars, Mercury, Jupiter, Venus, the M o o n and the S u n are progressively strong, i n this order. This natural strength of planets is to be considered if the strength according to methods described earlier happens to be equal (in case of two or more planets). Comments: The grahas have their inherent Naisargika-Bala or natural strength. According to this, the weakest planet is Saturn. Mars is stronger than Saturn while Mercury is stronger than Mars. Similarly, Jupiter is stronger than Mercury, Venus stronger than Jupiter and the Moon stronger than Venus. The Sun, by nature, is the strongest of planets. Varahamihira states that the Naisargika-Bala needs to be considered when there is an equality amongst planets in their total strength as determined by the other methods (Sthana-Bala, Dig-bala, Cheshta-Bala and Kaala-Bala) described above. feJlr^ fe<^bct,|u|

fc|^1<|4J| W ' M c U H l e b l u l fdR^ ^

^THTf^ERTT:

I 11^^ II

Shloka 10: A l l grahas are strong when they are i n a friend's house, i n exaltation, i n their o w n Hora, i n their o w n house and o w n Moolatrikona, i n own Drekkana, i n o w n Navamsha, and on their o w n day.

40 Comments: The quaUfications mentioned above are basically the constituents of Sthana-Bala or positional strength. Strength on its own day indicates the Kaala-Bala or temporal strength of a planet. ^yra-fwl^ • ^ - T T o s : ^ rt^yfbdi) " S F C ^ ^ i

Shloka 12: Increasing by a quarter, the planets aspect tenth-third, ninth-fifth, fourth-eighth, and the seventh houses. Their effects from aspect vary accordingly. Comments: A l l planets aspect their third and tenth houses by a quarter aspect. They cast two-quarters or half an aspect on houses five and nine from themselves. A three quarter-aspect is cast by planets on houses four and eight from themselves. A l l of them aspect their seventh house fully. The effects from their aspects also vary according to the amount of aspect they cast on any houses or their occupants.

Shloka 13: Saturn fully aspects the third and the tenth houses; Jupiter casts full glance on houses five and nine; Mars aspects the fourth and the eighth houses fully. Venus, Sun, Mercury and M o o n fully aspect (only) their seventh house. Comments : Here are described the special aspects of the outer planet, viz., Mars, Jupiter and Saturn. A l l planets aspect their seventh house fully. In addition. Mars also fully aspects the fourth and eighth houses from its house of occupation. Jupiter has its full aspect on houses five and nine. Also, Saturn fully aspects the houses three and ten. The extent of aspect that a planet receives from other planets, and a balance between benefic and malefic aspects, indicates the Drig-Bala or aspectual strength of a planet. Varahamihira has thus briefly described the Shad-Bala (or sixfold strength) method of determining the strength of

41 planets. The six constituents of this are: (i) Sthana-Bala or positional strength; (ii) Dig-Bala or directional strength; (iii) Cheshta-Bala or motional strength; (iv) Kaala-Bala or temporal strength; (v) Naisargika-Bala or natural strength; and (vi) DrigBala or aspectual strength. The actual numerical calculation of planetary strength is outside the scope of our work.

Thus ends the second chapter of the Laghu Jatakam of Varahamihira titled "On the Strength of planets".

3

Planetary Relationships

Shloka 1: Of the Sun, Jupiter is friend. The Moon's friends are Mercury and Jupiter. Of Mars, the friends are Mercury and Venus. A l l except the S u n are Mercury's friends. A l l except Mars are the friends of Jupiter. The friends of Venus are all except the S u n and the M o o n . Saturn's friends are the ones other than the Sun, the M o o n and Mars. The others [not mentioned as friends) are the enemies. This is the view held by some. Comments: Varahamihira here gives the view of the Yavanas about planetary relationships. According to this view, the planetary relationships are as follows: Jupiter is the friend of the Sun; the remaining planets (Moon, Mars, Mercury, Venus, Saturn) are his enemies. Jupiter and Mercury are the friends of the Moon; the remaining ones (Sun, Mars, Venus, Saturn) are his enemies. Mercury and Venus are the friends of Mars; the rest (Sun, Moon, Jupiter, Saturn) are his enemies. Only the Sun is the enemy of Mercury; the remaining ones (Moon, Mars, Jupiter, Venus, Saturn) are his friends. Only Mars is the enemy of Jupiter; the others (Sun, Moon, Mercury, Venus, Saturn) are his friends. The friends of Venus include Mars, Mercury, Jupiter, Saturn; the luminaries (Sun, Moon) are his enemies. Saturn's friends are Mercury, Jupiter and Venus; his enemies include the Sun, the Moon and Mars. This is not Varaha's own view.

43 ^

i t - ^ R l r f l T W « g ^ T f ^ M t Pn^lPui "p:^

^l^R4dM4l

fdr^lc^

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?NrT: W :

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TCTSlTtsq^ T^^^mT

xT t^!i>INg<'*i^^'^f'=lln^H ^

"

Shlokas 2 and 3: Saturn and Venus are the enemies of the Sun, Mercury is his equal w h i l e the rest (Moon, Mars, Jupiter) are his friends. The S u n and Mercury are the friends of the M o o n ; the rest (Mars, Jupiter, Venus, Saturn) are his equals. Jupiter, the M o o n and the S u n are the friends of Mars, Mercury his enemy w h i l e Venus and Saturn are his equals. Of Mercury, the S u n and Venus are friends, the M o o n enemy w h i l e the rest (Mars, Jupiter, Saturn) are his equals. Jupiter's enemies are Mercury and Venus, Saturn is his equal w h i l e the remaining ones (Sun, M o o n , Mars) are his friends. Of Venus, Mercury and Saturn are friends, Mars and Jupiter are equals, and the remaining ones (Sun and Moon) are enemies. M e r c u r y and Venus are the friends of Saturn, Jupiter is his equal, w h i l e the others (Sun, Moon, Mars) are his enemies. Grahas situated i n houses 2, 3, 4, 10, 11 and 12 from any Graha are its 'on-the-spot' friends. Comments: In the above two shlokas dealing with planetary relationships, Varahamihira gives the view of Satyacharya with which be himself agrees. Here he details the 'Naisargika' or natural mutual relationship of planets. Table III-l shows the natural mutual relationship of planets as given in the text. In the last line of shloka 3, the celebrated author makes a mention of the "Taatkaalika" or "on-the-spot" or temporal friendship which depends on the location of planets. According

44 to this, a planet's friends are those planets which occupy from it houses 2, 3, 4, 10, 11 and 12. The others are naturally the v enemies (see next shloka). Table III-2 shows the temporal relationship of planets as applied to the example horoscope referred to in Chapter 1. Table III-l: Natural mutual relationship of planets Planet

Friends

Enemies

Equals/Neutrals

Sun

Mon, Mar, Jup

Venus, Saturn

Mercury

Moon

Sun, Mercury

—

Mar, Jup, Ven, Sat

Mars

Sun, Mon, Jup

Mercury

Venus, Saturn

Mercury - Sun, Venus

Moon

Mar, Jup, Sat

Jupiter

Sun, Mon, Mar

Mer, Ven

Saturn

Venus

Mer, Sat

Sun, Moon

Mars, Jupiter

Saturn

Mer, Ven

Sun, Mon, Mar

Jupiter

Rahu

Table III-2: Temporal or on-the-spot relationship of planets Sun

Moon

Mars

Mer

Jup

Ven

Sat

Mer Sat Jup Ven Mer Sat Sat Mon Sun Mar Mars Sun Mar Friends Mon Jup Sun Mar Mon Jup Jup Ven Mer Mon Sun Ven Mer Ven Sun Mar Mer Mon Mer Enemies Mar

Sat

Sun

—

Ven Sat

Jup Sat

Mon Jup Ven

45

Shloka 4: For a given planet, any planet i n any of the house 5, 6, 9, 8, 1 or 7 from itself is its temporal enemy. Comments: Here is a mention of inimical mutual relationship of planets depending upon thier location in the horoscope. Any planets located in houses 1, 7, 5, 9, 6, 8 as reckoned from any other planet are the temporal enemies of the latter. This shloka complements whai has been said about temporal friends in the previous shloka. The term 'Moolatrikona' here is being taken to mean the fifth house while 'Trikona' is being taken as the ninth house. The reader is also referred to the Briliat Jatalca by Varahamihira, chapter 2, shloka 18, concerned with the determination of temporal relationship.

^ s f & t ^ ^ P ' M ^ ^ ^ I ^ ^ I H t i M r ^ d l P ^ T ^ I ' r ^ l : im II

Shloka 5: Those considered natural friends, enemies or equals must be considered along w i t h their temporal relationships so as to determine Adhimitra, Mitra, Sama, etc. Table III-3: Five grades of planetary relationships Natural

Temporal

Resultant relationships

1.

Friend

Friend

Bosom Friend

2.

Friend

Enemy

Neutral

3.

Neutral

Friend

Friend

4.

Neutral

Enemy

Enemy

5.

Enemy

Friend

Neutral

6.

Enemy

Enemy

Bitter enemy

Comments : The natural relationship of planets considered along with the on-the-spot relationship in a given horoscope results in five grades of relationships. These are Adhimitra (bosom friend), Mitra (friend), Sama (neutral), Shatru (enemy) and

46 Adhishatru (bitter enemy). Table III-3 indicates how the five grades of relationships emerge. The above information applied to the example horoscope is shown in Table III-4. Table III-4: Planetary relationships in the example chart Sun Bosom friend

Moon

Mars

Mer

Mon Jup Sun Mer Mon Jup Sun Ven

Friends Mer

Ven

Sat

Sun Mon Mer Mar

Mer

—

Mar

—

Mer Sun Mon Mar Mer Jup Sat

Sun Mon Sat

Sun Mar Ven

Mar Jup Ven Sat Ven

Neutral Mar Sat Ven

Jup

—

Enemy

—

Sat

—

—

Sat

Jup

Jup

Bitter enemy

—

—

—

—

Ven

—

Mon

Thus ends the third chapter of the Laghu Jatakam of Varahamihira titled "Planetary Relationships".

4

Morphology of Planets

Shloka 1: A squarish build, m e d i u m stature, scanty hair, bilious nature, strong bones, valorous, red eyes, dark red complexion and a stout body; such are the attributes of the S u n . Comments: In this chapter, the author describes the nature of the various planets and their physical attributes. These offer valuable clues in predictive astrology. Thus, the Sun in the lagna generally causes scanty hair. Biliary disease and diseases of bones result when the Sun is afflicted and adversely located in a natal chart. Wt

^fl<>^T:)MH: ehihctlf^ehl ^SffsTTOTT: I

Shloka 2: Very clean, full of discriminating wisdom, of whitish complexion, restless, w i t h phlegm and w i n d i n its disposition, blessed w i t h excess of blood, sweet-tongued, full of mercy, liked by friends, having a s l i m but roundish body and a tall stature; such are the attributes of the M o o n . Comments: The diseases caused by the Moon have Kapha and Vaata as important factors. Thus, respiratory problems, tuberculosis, pleurisy, fluid collections in body cavities and some of the blood disorders result from an adversely disposed Moon in the natal chart. Being the fastest of the grahas, the Moon confers on the native a restless nature, although it also rules over discriminative wisdom.

48

Shloka 3: Fierce, of small stature, youthful, palered eyes, bilious nature, uncontrollable, fickle, fair as w e l l as reddish complexion, and a body replete w i t h marrow; such are the attributes of Mars. Comments: Mars is cruel in nature, and eager to injure or kill. Diseases of muscle, marrow and those of the biliary tract fall under the domain of Mars. Accidents and injury too are the business of Mars. Extending this principle further. Mars also rules over surgical treatment and is an important graha in the charts of surgeons. Mars controls the muscular strength of the native. trs^TOWT: f s n r a n ; (^cifv^^lH: PVKMdl f = t ^ : I T^cjjTRHfeRSjTiT:

•c(>?(yd: IIM II

Shloka 4 : Of m e d i u m build, sweet to talk to, dark green complexion like the Durva grass, protruding nostrils, skilful, healthy skin, w i t h w i n d , bile and phlegm i n his disposition, and ever cheerful; such are the attributes of the Moon's son (Mercury). Comments : Mercury controls speech. Witty speech and speech with multiple meanings fall under his domain. Mercury is the graha for logic and reasoning. The health of a native's skin also concerns Mercury. Mercury when afflicted, leads to skin and speech disorders. Along with the Moon, an afflicted Mercury causes various types of mental disorders. With all three elements of Vaata, Pitta and Kapha in its nature. Mercury can cause a variety of ailments. Diseases that last for a shorter duration, or which show fluctuations in their course, fall under Mercury. • q g P m w i V •qf^TOT^trf^rmm: *i+>l^ch)

I

i M f d ^ ^ ' H ^ v V l ) • ^ r W f r T J ^ ^ H « ^ im II

Shloka 5: W i t h eyes pale like honey, blessed w i t h wisdom, obese, w i t h excess fat i n his body, of phlegmatic disposition, fair-complexioned, some-

49 what brownish hair, and a large body; such are the attributes of Guru (Jupiter). Comments ; Jupiter is the best benefic and rules over a native's wisdom. It also confers on the native lithargy and obesity. Thus, diseases which have obesity as an important component fall under the domain of Jupiter.

Shloka 6: Dark complexion, broad joints, curly hair, ever i n joy, bright i n looks, w i t h w i n d and phlegm i n his disposition, sweet-tongued and w i t h excessive seminal fluid; such are the attributes of the son of Bhrigu (Venus). Comments: A strong Venus confers good looks on the native. When afflicted, Venus can cause a host of disorders. Diseases of the genito-urinary tract are under his domain. Diseases that result from over-indulgence in pleasure and sex are under the control of Venus. «j>Vlt{lv[; PM^-MI^: ^ W T ; pMi)^'il6H^')6PddtJc^Pd: I •^«?Htel<'d
IIV9II

Shloka 7: Tall and lean body, pale-red eyes, dark complexioned, a back-biter, lazy, w i t h a w i n d y disposition, having large nails, teeth and hair, and prominent nerves; such are the attributes of Saturn. Comments : This graha can confer ugly looks, and diseases that last long. Saturn is a slow planet and leads to diseases that are chronic in nature. Incurable or complicated diseases are also the concern of Saturn. With Vaata as a predominant constituent of Saturn, it causes diseases that affect widespread areas of the body, like multiple joint afflictions and joint pains.

sff^^ET

-mum fimi n6

ii

50 Shloka 8: The strong grahas i n the natal chart confer their individual attributes upon the native. W h e n several grahas are strong, the attributes conferred upon the native are appropriately mixed. Comments : The author summarises the chapter by stating that any strong planet in the chart would confer its own physical characters on the native. When multiple planets attain strength, the characteristics conferred on the native are mixed.

Thus ends the fourth chapter of the Laghu Jatakam of Varahamihira titled "Morphology of Planets".

5

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tiTiWIcd) % ^

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Shloka 1: The nature of sign falling i n the seventh house from the lagna rising at the time of cohabitation indicates the method of sexual u n i o n indulged i n by a man. W h e n the seventh from the lagna is occupied or aspected by a malefic, the u n i o n involves effort and discord; if benefics occupy or aspect the seventh house, the u n i o n is enjoyable. Comments : The seventh house is important at the time of sexual union. The nature of union is indicated by the nature of sign or rashi that occupies the seventh house from the lagna at the time of sexual union. Depending upon whether the sign falling in the seventh house is quadruped, biped or reptile, the sexual union indulged in by the man would be likewise. The union would be amorous and enjoyable if benefics occupy or aspect the seventh house. If malefics do so, the act would involve effort, discontent and quarrel. When mixed planetary influences are in operation, the results too would be mixed. Time of conception is supposed to be very important in predictive astrology. Conception means that the ovum or egg from the female is fertilized by the sperm from the male. Sage Parashara gives an elaborate method of determining the time of conception from the birth chart of a native. According to the sage, all good and adverse events pertaining to a native must be judged from a chart for the time of conception. The life and death of parents too must be judged from this chart, according to him.

52 Pregnancy is likely to result when the sexual union between two healthy partners occurs around the time of a woman's mid-cycle so that the sperm has of a chance to unite with the ovum from the female. A sperm can survive up to forty-eight hours after its release into the female genital tract. The ovum, which is released around the middle of the menstrual cycle of the female, is capable of surviving for about seventy two hours. The duration of the time for conception thus could extend for a period of one hundred and twenty hours. Conception is not possible during the rest of the menstrual cycle. Wide variations in this do occur. The time of release of the ovum, however, is not fixed. The sperm, after release at the time of sexual act, may itself take an hour to reach the site where the ovum is supposed to be, in the uterine tube. The exact time of conception, which is the fertilisation of the ovum by the sperm, is difficult, or virtually impossible, to find out. On the other hand, the time of sexual union is easier to determine. It appears from the classics, however, that the time of conception rather than that of the sexual act is of paramount importance.

Shloka 2: W h e n at the time of birth or of conception, the M o o n occupies a navamsha of Saturn or is i n a watery sign (Karka, Meena or the latter half of Makara), or is i n association w i t h Saturn or is i n the fourth from lagna, and is unaspected by the Sun, the birth or conception takes place i n darkness, i n the absence of a lamp. If the M o o n is i n the seventh from the Sun, the birth or conception takes place w h e n the lamp is burning (or there is light). Comments : Such combinations are not as relevant today as they were in the past when births used to take place in the homes rather than in the hospitals. Several texts on astrology mention about the presence or absence of a lamp in the room where a patient delivers her child, the nature and number of attendants

53 inside tlie room, and other such matters. These were important to confirm the authenticity of the horoscope. However, these have little predictive value today. The changing times must be given their due importance in astrological analysis. ^EFgt - M M r H ^ ^ •gT^^mPt f^^^lfnT^ W r l ^ l

Shloka 3: Whichever Dwadashamsha the M o o n occupies i n a sign at the time of impregnation, the birth occurs w h e n the M o o n falls i n that sign (indicated by the Dwadashamsha at impregnation), in a Dwadashamsha of similar order. Comments: At the time of impregnation (or conception), the Moon would occupy a particular sign, and a particular Dwadashamsha in that sign. At the time of birth, in the tenth month after impregnation, the Moon would occupy a sign which is indicated by its Dwadashamsha sign at impregnation. It will also occupy the similar number of Dwadashamsha at the time of birth. That is, its degree of longitude in the newly acquired sign would be approximately the same as at the time of impregnation. Let us assume that impregnation occurs at a time when the Moon occupies the sign Makara (Capricorn) at 21°. The Dwadashamsha occupied by the Moon is the ninth in Makara, i.e., Kanya (Virgo). At the time of birth, which would happen approximately ten lunar months later, the Moon would occupy the sign Kanya wherein it would occupy the ninth Dwadashamsha; that is, it would be in Vrisha Dwadashamsha at the time of birth. This information is of use in predicting the time of birth and the Moon-sign at birth. It may be noted that the Dwadashamsha chart is extremely important and needs to be given far greater attention than is usually given to it. The Dwadashamsha has a great relevance in medical astrology. A normal menstrual cycle has a duration of about 28 days, considering from the first day of menstruation. Ovulation generally occurs on or around the fourteenth day of the cycle. The duration of pregnancy in human beings averages 270 days from fertilisation, i.e., the time when the sperm and the ovum

54 fuse. Or it is about 284 days from the first day of the menstrual period preceding conception. The human pregnancy thus has a duration of roughly ten lunar months. If we know the time of impregnation (conception), we can find out the approximate time of birth of a child using the information provided in the shloka under consideration. Needless to say that these principles have to be tested in numerous charts before they may be considered as scientifically authentic.
P?|J|P
TT^

4iPdc»»lc^6Pn -prqr in II

Shloka 4: W h e n conception occurs at a time v^^hen the lagna is i n a navamsha of Saturn (Makara or Kumbha), and Saturn occupies the seventh house from the lagna, the birth takes place after three years (of conception). If a similar situation occurs i n respect of the M o o n (navamsha of Karka, and the M o o n i n the seventh from the lagna), the conception yields its results i n tv^^elve years. Whatever has been mentioned i n respect of the time of conception (or impregnation), that too applies to the lagna chart. Comments: The results indicated above are unacceptable.

scientifically

Shloka 5: A t the time of impregnation, if Mars and Saturn together occupy the seventh from the Sun, there is likelihood of illness to the male partner; if i n the seventh from the M o o n , they result i n illness to the female partner. W h e n they are on either side of, or w h e n one of them associates w i t h and the other aspects, the S u n or the M o o n , the death of the male or the female partner ensues.

55 Comments : Here are some combinations which are detrimental to the partners in sex. Here, affliction to the Sun is detrimental to the male partner while affliction to the Moon harms the female partner. A combined malefic influence of Mars and Saturn on any of the luminaries is harmful to the sexual partners. When Mars and Saturn together occupy the seventh house from the Sun at the time of impregnation, the male partner suffers illness. When they occupy the seventh from the Moon, the female partner suffers i l l health. When Mars and Saturn surround the Sun, the male partner dies; when the Moon falls between them, the female partner dies. Similarly, when any one of Mars and Saturn associates with the Sun while the other aspects the Sun at the time of impregnation, the male partner suffers death. The female partner meets a similar fate when any one of Mars and Saturn associates with the Moon while the other one aspects the Moon. It may be noted here that affliction of the Sun and the Moon by the malefics Mars and Saturn has been indicated to be adverse for the two partners indulging in sex. No mention is made here of the lagna rising at the time of impregnation or the houses involved for the chart in question. The author thus suggests that sexual union must be avoided when the Sun and the Moon are afflicted. Another time when the scriptures forbid sexual indulgence is the time of eclipse when both the Sun and the Moon are afflicted by the RKA.

TJt^ TTcTf r'
IIV9 II

Shlokas 6 and 7: For the seven months characterised by (i) the formation of the embryo, (ii) solidification, (iii) appearance of limbs, (iv) bones, (v) skin, (vi) hair, and (vii) beginning of consciousness, the rulers respectively are Venus, Mars, Jupiter, S u n , M o o n , Saturn and Mercury. Further, (viii) when the fetus absorbs nutrition from

56 the mother, (ix) when it becomes restless, and [x) when the delivery takes place, the rulers are the lord of the lagna, the M o o n and the Sun. W h e n a particular ruler is afflicted, e.g., by combustion, etc., the fetus suffers during its appropriate month. W h e n any ruler is defeated i n Graha Yuddha, a miscarriage occurs during its corresponding month. W h e n the lord of a particular month is unafflicted, the fetus remains i n sound health during that month. Comments : Here is a detailed account of the development of the fetus from the time of conception to the time of delivery. The ten lunar months, which indicate the total period of gestation, are each ruled by a planetary lord. The first lunar month is ruled by Venus, starting from the moment of conception when the embryo is like a 'bubble', a combination of 'blood and semen', or a fertilised ovum which starts as a single cell resulting from a union of sperm and ovum. This single cell undergoes rapid successive divisions that result in innumerable cells which eventually form a mature fetus. During the second month, because of rapid increase i n the number of cells the developing mass becomes more solid. The planetary ruler for this month is Mars. Limbs, upper and lower, appear during the third month ruled by Jupiter. In the fourth month ruled by the Sun, the bones appear. The fifth month characterised by the formation of the skin is ruled by the Moon. The hair begins to grow in the sixth month, and the planetary ruler during this period is Saturn. Consciousness is infused into the growing fetus in the seventh lunar month of gestation. The planetary ruler for this period is Mercury. The eighth month of gestation is characterised by 'eating' or deriving nourishment from the mother through the umbilical cord. The lord of the lagna at the time of conception is the planetary ruler for this month. In the ninth month, the fetus becomes restless in order to be released from the womb. The Moon rules over this month of gestation. The last month of gestation, the tenth lunar month, is ruled by the Sun. During this

57 period, the actual delivery takes place. Table V-1 summarises the above information. Table V-1: Planetary lordship for the ten lunar months of gestation

1. 2. 3. 4. 5. 6, 7. 8. 9. 10.

Month of gestation

Prominent characteristic

Planetary lord

First Second Third Fourth Fifth Sixth Seventh Eighth Ninth Tenth

A 'bubble'; 'Hquid' Solid mass of cells Appearance of limbs Bony skeleton Formation of skin Growth of hair Infusion of consciousness Derivation of nutrition Restless to be released Delivery

Venus Mars Jupiter Sun Moon Saturn Mercury Lagna lord Moon Sun

The knowledge of planetary lords as rulers of the various months of the gestation period helps us to understand the development of the fetus from conception to its delivery as a newborn babe, and allows us to determine beforehand the status of health of the growing fetus. A l l references have to be taken from the time of conception. If a particular planet is afflicted, by combustion or malefic association, at the time of conception, the growth of the fetus suffers during the month ruled by such a planet. When any planetary lord is defeated in Graha Yuddha at the time of conception, a miscarriage is likely during the month ruled by such a defeated lord. The fetus remains in sound health during the period ruled by an unafflicted planet. Susruta on gestation: Susruta, the father of ancient Indian surgery, describes the development of the fetus in his own Ayurvedic language, during the nine solar months of gestation. According to him, the first month is characterised by a liquid or bubble-like formation resulting from a union of a sperm with an ovum. In the second month, there results a solid mass

58 as the elements of Vaata, Pitta and Kapha introduce into this formation the five elements of air, water, fire, earth and space. If this solid mass is round in outline, the conception results in a male child; if it is egg shaped, more elongated, a female child is born; if it appears as an irregular lump of flesh, the result is a eunuch. In the third month, the Hmb buds become manifest, along with indication of the head and face. The remaining body parts are still in subtle form. Further differentiation occurs during the fourth month so that the fetal heart becomes apparent (and can be heard beating). This coincides with the development of consciousness in the fetus. Since the fetal heart starts active function during this month, the pregnant woman is called as "Dau-Hridinee" (
59 "According to Shaunaka rishi, the head of the fetus develops first of all since head is the basis of all sense organs. The heart, according to Kritaveerya, is the first to develop since heart is the abode of mind and intelligence. Parashara thinks it is the umbilicus that appears first because it is from here that the fetus derives its sustenance. The hands and feet are responsible for all the manifest urges of the fetus according to sage Markandeya; hence they must be the first to develop. Gautam rishi considers that the middle part of the body is the first to develop as the rest of the body derives its support from here only. Dhanvantari (the preceptor of Susruta; the celestial physician who emerged from the Ocean as a result of its churning by the gods and the demons) holds the view that all these opinions expressed by the various rishis are incorrect. According to him (and this is the correct view), all body parts of the developing fetus grow simultaneously; however, they are in a very subtle form during that early phase of development and hence do not manifest simultaneously. It is only after sometime that they acquire gross forms so as to become identifiable. This is exactly like the mango fruit which has no specific parts identifiable when it is very young. It is only with time that the skin, the flesh, the seed and its cotyledons become distinct." Varahamihira is aware of these Ayurvedic concepts and gives us valuable astrological clues to the status of health of the developing fetus and identification of possible congenital defects in the foetus.

Shloka 8: W h e n strong S u n and Venus, i n their own signs or navamshas, occupy Upachaya houses i n the horoscope of the male, or w h e n the M o o n and Mars are i n a similar disposition i n the horoscope of the female, the impregnation tends to take place. Comments : A l l sexual activity does not result in pregnancy. It is only when the planetary disposition is appropriate does a sexual

60 union result in pregnancy. The conditions prescribed here are a strong Sun and a strong Venus, occupying their own signs or navamshas at the time of the sexual act, and at the same time transiting the Upachaya houses (houses 3, 6, 10 and 11) in the chart of the male partner. The same result is indicated in the chart of the female partner when strong Moon and Mars, in their own signs or navamshas at the time of the sexual act, happen to transit Upachaya houses in her chart. Needless to say, all these principles need a thorough testing before being applied to any given charts.

Shloka 9: While a strong Jupiter may occupy the lagna, the fifth or the ninth, such yogas prove fruitless for the natives without virility, even as the "Veena" is for the deaf. Comments : This shloka needs to be read along with the preceding one. Strong Sun and Venus or the Moon and Mars, in their own signs or navamshas, in Upachaya houses, or a strong Jupiter in any of the trines, are the planetary dispositions that result in impregnation. This, however, is possible only if the native is virile. If the native is not physiologically (or anatomically) competent to procreate, the yogas promising progeny are as worthless as is the sound of the "Veena", the musical instrument of the goddess Saraswati, for a person who is incapable of hearing. It is thus important for the astrologer to understand that while a planetary disposition in the chart, whether a Prashna chart or a chart for the sexual act, indicating conception may exist, it is necessary for the native to be anatomically sound and to have a normal spermatogenesis, in order to actually father a child. The shloka above states that for those without the "seed", the yogas become 'fruitless". fm^^

fm^f^

•JoSrsigjn:

^Twdi»^ j]+.vivii-^*HHichf: i

ITT?^

41 Pud I

flUdcllVMIdl; II ?o ||

61 Shloka 10: Jupiter, the Sun, the M o o n and the lagna i n odd signs and odd navamshas result i n a male birth; i n even signs and even navamshas, they result i n a female birth. Comments : Here is an indication about whether a male or a female birth would take place. The principle has to be applied to the Prashna chart or the chart at the moment of impregnation. The odd signs (Mesha, Mithuna, Simha, Tula, Dhanu and Kumbha) are masculine while the even signs (Vrisha, Karka, Kanya, Vrishchika, Makara and Meena) are feminine. When the Sun, the Moon, the lagna and Jupiter occupy the masculine signs in a chart, the child born is a male. When, however, they occupy the feminine signs, a female child is born.

Shloka 11: Strong S u n and Jupiter i n an odd navamsha result i n male birth w h i l e strong Mars, M o o n and Venus i n an even navamsha give rise to a female birth. If these fall i n the Dwiswabhava (mixed or mutable) signs i n the navamsha and receive the aspect of Mercury, twins of the respective sex are born. Comments : The Dwiswabhava rashis (mutable signs) and the effect of Mercury tend to give rise to the birth of twins. Thus, if the Sun and Jupiter occupy the odd Dwiswabhava rashis (Mithuna and Dhanu) in the navamsha and receive the aspect of Mercury, the twins are both males. If the Moon, Mars and Venus occupy the even Dwiswabhava rashis (Kanya and Meena) in the navamsha chart and receive the aspect of Mercury, the twins are both females. When planets belonging to both the groups occupy the Dwiswabhava rashis in the navamsha and receive the aspect of Mercury, the twins are dissimilar, i.e., they are one male and one female.

rd'lPcid^lJNHNdAtclHlcH) f g f ¥ ^

W^:

II?? II

62 Shloka 12: Saturn i n an odd house from the lagna gives rise to the birth of a male c h i l d . The birth of a male or a female c h i l d must be pronounced after a careful assessment of the strength and weakness of the various yogas. Comments : When Saturn occupies an odd (third, fifth, seventh, ninth or eleventh) house from the lagna, it indicates a male birth. Else, a female child will be born. This disposition of Saturn needs to be seen in the Prashna chart or the conception chart. The author makes it a point to stress that the sex of the child to be born must be determined with utmost care, taking into account the potency of the different, sometimes conflicting, planetary combinations. It may not be out of place to mention here of a verse from the other, larger, classic of Varahamihira, the Brihat Jataica, wherein be gives combinations for the birth of eunuchs. The relevant shloka (Ch IV, Shloka 13) is as follows:

According to this shloka, the following six combinations indicate the birth of a eunuch: 1. The Sun and the Moon in mutual aspect (i.e., in opposition). 2. Mercury and Saturn in mutual aspect (i.e., in opposition). 3. Mars aspecting the Sun which occupies an even sign. 4. The Moon and the lagna being in odd signs and aspected by Mars. 5. The Moon in an even sign and Mercury in an odd sign, both aspected by Mars. 6. The Moon, the lagna and Venus in odd signs in the navamsha.

63 The above six combinations lead to the birth of a eunuch. These combinations are effective only when the yogas indicating the birth of a normal child, a male or a female, are not present in the chart for the moment of conception or in the Prashna Chart.

Thus ends the fifth chapter of the Laghu Jatakam of Varahamihira titled 'On Impregnation'.

6

On Matters Related to Childbirth

Shloka 1: Jupiter, the M o o n and the S u n are characterised by Sattva, Venus and Mercury by Rajas, and Saturn and Mars by Tamas. These bestow upon the native their corresponding qualities. Comments: Sattva, Rajas and Tamas are the three Gunas or qualities that are present in each individual in different proportions. Sattva stands for all that is virtuous, benevolent and spiritually elevating. Rajas indicates constructive action and reaction, and activity in general. Tamas stands for sluggishness, inactivity, darkness, and all that is negative and forbidden. Jupiter and the two luminaries have Sattva as their essential nature. Mercury and Venus represent Rajas. The two malefics. Mars and Saturn, represent Tamas. A strong planet in the horoscope confers its own essential nature as a dominant feature on the native. It is not usual for a native to have only one of the three Gunas and totally lack the other two. Often there are varying proportions of the three Gunas in each individual, with one or the other dominating according to the strength of the planets. Even the variations in the dashas and transits tend to bring out certain qualities in a native while suppressing the others, according to the Gunas of the dominant planets, at different times. ^TT^

I^JIWMI

m

"Jf^ ^ I W ^ I ^ e h ^ l

^frFT: •'FTf^ft ""jR^^S^ •afT ^iPdc^icH^VIIt

65 Shloka 2: A native's essential quality of Sattva, Rajas or Tamas must be deciphered from the nature of the lord of the sign occupied by the S u n i n the Trimshamsha. H i s physical appearance should be judged from the strongest planet i n the chart. Also, his caste, family and country must be considered in deciding his appearance. Comments : The author here underlines the importance of the Trimshamsha in determining the inherent nature of a native. It is the lord of the sign occupied by the Sun in the Trimshamsha which indicates this. Since the Sun and the Moon do not own any Trimshamsha, the Sun could only occupy a sign belonging to any of the planets from Mars to Saturn. In this as well as the subsequent shloka, the author gives clues about how to judge the physical appearance of a native. While the strongest planet in the chart has a dominant role in determining the appearance of the native, the author also stresses the importance of a native's lineage as well as the country of his origin. By caste is meant the likely profession of the native. A n unskilled labourer working in the open is likely to have a darker complexion than someone working in a more shielded ambience. Geographical factors also play an important role in affecting the appearance and complexion of an individual. These latter are independent of the planetary disposition in the chart.

•zft W "lift B
11^ II

Shloka 3: The native's appearance resembles the features of the lord of the navamsha rising i n the lagna. Or his appearance resembles that of the strongest planet at that time. Comments : The lord of the navamsha lagna is important too in deciding the physical characteristics of a native. Each planet has its own specific physical features which it confers on the native. We have thus the following factors to consider in deciding the physical appearance of a native:

66 (i) The strongest planet 'at that time', i.e., at the time of birth, in the natal chart. (ii) The lord of the navamsha lagna. (iii) Profession, heredity and geographical factors.

Shloka 4: W h e n the M o o n does not aspect the lagna, or the M o o n is located between Venus and Mercury, or Saturn occupies the lagna, or Mars is located i n the seventh, the birth takes place i n the absence of the father. Comments : Here are some combinations for the birth of a child occurring at a time when the father is not present close by and is away either in the same or in a foreign country. These are: (i) Lack of aspect of the Moon on the ascendant. (ii) Placement of the Moon with Mercury on its one side and Venus on the other; the three could be located in the same sign or the Moon could have its twelfth and second houses occupied, one by Mercury and the other by Venus. (iii) Location of Saturn in the lagna. (iv) Location of Mars in the seventh house. In the Brihat Jatalca of Varahamihira, the first shloka of chapter V goes as follows:

That is: The father is absent from the place of birth if the Moon at birth does not aspect the lagna; and he is in a distant place or a foreign country if the Sun is in a movable sign located in the ninth or the eighth house. If only the Moon does not aspect the lagna, the father is absent from home. If in addition, the Sun is in a movable sign and located in the ninth or the eighth house, the father is far

67 away. Commentators further elaborate that if the Sun is in a fixed sign, in the eighth or the ninth house, the father is in town but not where the birth look place. If the Sun is in a mutable sign, the father is returning home. The other combinations for father's absence at the time of birth given in the Brihat Jatalca are the same as the ones already mentioned here. It is possible that more than one combination needs to be present in the same chart to produce the said effect.

Shloka 5: W h e n the Sun and the M o o n i n the same sign are associated v\^ith a malefic, or v\^hen Jupiter aspects neither the lagna nor the Moon, or when Jupiter does not aspect the Sun-Moon conjunction i n a chart, the native is 'begotton by another' (illegitimate). Comments: Here are some combinations that indicate an illegitimate birth. These include: (i)

Sun-Moon conjunction afflicted by the association of another malefic like Mars or Saturn.

(ii) Lack of Jupiter's aspect on the lagna or the Moon. (iii) Sun-Moon conjunction bereft of Jupiter's aspect. It may be pointed out that prediction about a native's legitimacy or otherwise should not be made lightly. Jupiter's influence is considered to be important in ensuring legitimacy. When the Moon or the lagna in the navamsha fall in the signs of Jupiter, the native must not be declared as illegitimate despite the presence of above-mentioned combinations.

«{|it1W^t;'MI<^ elH^R-^d; ^^^PH^VI: II^ II

Shloka 6: From the planet i n the kendra judge the direction of the door. W h e n the kendras are vacant, judge the same from the rashi or sign i n the lagna. From the position of the S u n judge the

68 (location of the) lamp. The w i c k is to be judged from the lagna and the o i l from the M o o n . Comments: This and the subsequent shlokas indicate the ambience in which a native is born. These help rectify the horoscope. Howerve, the modern births occur mostly in hospitals whereas the shlokas here are chiefly relevant to the home deliveries which have been, and still remain, in vogue in rural India. The direction of location of the door of the room wherein the native is born is to be judged from the planet occupying a kendra. If more than one planet occupy the kendras, the strongest of them is to be considered. If several such planets (in kendras) are strong, there is more than one door in the lying-in chamber. If there are no planets in the kendras, the direction of location of the door is to be decided on the basis of the direction indicated by the sign rising in the lagna. The Sun's position indicates the direction in which the oil lamp, meant to illuminate the lying-in chamber, is placed. Thus, if the Sun is in the lagna or around it (houses 12, 1 and 2), the lamp is located in the east. If the Sun is in the seventh house or around it (houses 6, 7 and 8), the lamp in the west. The Sun in the tenth or around the tenth (houses 9, 10 and 11} indicates that the lamp is located in the South. The Sun in the fourth or around the fourth (houses 3, 4 and 5} indicates that the lamp is placed in the northern side of the chamber. From the lagna is judged the length of the wick in the lamp. If the lagna is in the beginning of a sign, the wick is complete. If the lagna is in the middle of a sign, the wick is half consumed. If the lagna is at the end of a sign, most of the wick has been already consumed and it is approaching its end. From the Moon is judged the amount of oil in the lamp. If the Moon is in the beginning of the sign, the lamp is full; if it is in the middle of a sign, the oil is half consumed; if the Moon is approaching the end of a sign, the lamp is near-empty.

3Tf5 W T « r

irflTTT v^luftj^i

69 Shloka 7: Depending on w h i c h of the grahas from the S u n onwards happens to be the strongest (in the horoscope), the lying-in chamber of the woman w o u l d be weak, newly built, burnt by fire, colourful, of strong build, very charming, and w o r n out respectively. Each house close by should be similarly judged. Comments : The condition of the house or the room wherein delivery of the child occurs is to be judged from the strongest planet in the horoscope. If the Sun happens to be the strongest planet in the native's chart, the birth takes place in a house or chamber which is weak and fragile. If the Moon is the strongest of all, it is a newly-built house. If it is Mars that is the strongest, the chamber would be (partly) burnt by fire. A strong Mercury indicates that the chamber is colourful (painted in varied colours). Jupiter in strength indicates a strongly built house. A strong Venus indicates a highly beautiful, very fine, artistically built house. When Saturn happens to be the strongest planet in the chart, the house wherein the delivery takes place is old and worn out. Houses or rooms adjacent to the lying-in chamber can also be similarly judged. The seventh house from the strongest planet indicates the room opposite to the lying-in chamber. The first house indicates the room behind. The tenth and the fourth houses indicate the rooms on the right and the left of the lying-in chamber. Planets located in these houses of the chart indicate the state of rooms around the chamber wherein the delivery takes place.

Shloka 8: Exalted Jupiter i n the tenth indicates a two-, three- or four-storey house. A strong Jupiter i n Dhanu (Sagittarius) indicates a three-storeyed house. In other Dwiswabhava (mutable) rashis, it indicates a two-storeyed house. Comments : Again here, an indication about the house wherein the native is born is given. When Jupiter is exalted in the tenth

70 house, it ensures that the house wherein the native is born is a two-storeyed or three-storeyed or four-storeyed house. Jupiter, in the tenth house, on its exact point of exahation (Karka 5°) ensures a four-storeyed house. If it is approaching its point of exaltation, the house is three-storeyed. When it is past its exaltation point, it indicates two-storeyed house. In Dhanu, its Moolatrikona sign, it indicates a three-storey house. In other Dwiswabhava rashis (mutable signs), i.e., in Mithuna (Gemini), Kanya (Virgo) and Meena (Pisces), it indicates birth in a twostoreyed house.

Shloka 9: Houses three, six, nine and twelve indicate the four legs of the cot. The house where an even sign is located indicates that part of the cot w h i c h is bent, w h i l e the location of a malefic i n a particular house indicates that part of the cot w h i c h is damaged. Comments : The shloka indicates the disposition of the cot on which the delivery takes place. The traditional cot in India is a wooden structure with four horizontal poles as its sides, and four legs for its support. In the horoscope, the third, sixth, ninth and twelfth houses indicate the four corners, hence the four legs of the cot. If the head-end is taken to be east, the third house indicates the south-east and the sixth house the south-west; similarly, the twelfth house indicates the north-east and the ninth house the north-west. These four houses thus indicate the four corners of the cot as well as its four legs. The intenvening houses indicate the four sides of the cot, or the four poles that connect the four legs. The first and the second houses indicate the east (short pole at the head end), the fourth and the fifth houses indicate the south (long pole on the right hand side of the viewer), the seventh and the eighth houses indicate the west (short pole at the foot end), while the tenth and the eleventh houses indicate the north (long pole on the left hand side of the viewer), thus completing the rectangle. In whichever house there falls an even sign, that indicates

71 the part of the cot which is bent under pressure. The location of a malefic in any house indicates that the part of the couch indicated by that house is damaged.

•(IV4vi^<^Vl TTlt

H I H ^ r ^ d : l l ? o II

Shloka 10: W h e n Saturn or Mars occupies Mesha (Aries), Simha (Leo) or V r i s h a (Taurus) lagna, the sign identical w i t h the navamsha lagna indicates the body part surrounded by the cord. Comments : A child may be born with the umbilical cord surrounding any part of its body. When the lagna is one of Mesha, Vrisha or Simha, and occupied by either Mars or Saturn, the part of the Kaalapurusha indicated by the sign identical with the navamsha lagna is the one which is surrounded by the umbilical cord. Generally harmless, the cord around the neck may create some problems. Varahamihira gives another combination in his Brihat Jatalza in this connection (Gh V, Sh 3): VIVII^j MIMH^^ "^T ^ ^ ^ ^ r f W i p t I ^l^r^rl'iild:

fnlfd^Ptddl^PM

^11

That is: If the Moon or an evil ascendant happen to fall in the Drekkana of the lord of Vrishchika (Scorpio), and if there be benefics in the second and the eleventh houses, the native is born a serpent or is born with a serpent coiled around his body. The above shloka gives a combination for one being born with a 'serpent' (umbilical cord) wrapped around his body. Here, either the Moon should happen to fall in a Drekkana of Mars (lord of Vrishchika) or a malefic ascendant (owned by Mars or Saturn) should do so. We know that the first Drekkana of Mesha, the second of Dhanu and the third of Simha fall in Mesha, one of the signs owned by Mars. Similarly, the second Drekkana of Karka, the third of Meena and the first of Vrishchika happen to fall in Vrishchika, the other sign of Mars. For the Moon to occupy a Drekkana of Mars, it has to fall in the signs indicated

72 above. Of the malefic ascendants, the signs of Saturn (Makara and Kumbha) do not have a Drekkana of Mars. Only the first Drekkanas of the ascendents of Mars (Mesha and Vrishchika) qualify for a malefic ascendant indicated in the shloka. The combination given here suggests that the native would be born with an umbilical cord surrounding his body so that it may cause harm to the native.

3tef>f^«siHdr
II??H

Shloka 11: From the strongest of the grahas from the S u n onwards must be considered copper, gems, gold, white copper, silver, pearls and iron respectively. W h e n Jupiter occupies its o w n house, it indicates gold. Comments : Here is an indication of the various objects that lie inside the lying-in chamber or are worn as ornaments by the mother of the native at the time of delivery. When the strongest planet in the chart is the Sun, it indicates that the lady is wearing ornaments of copper on her body. When the Moon is the strongest, she is wearing gem stones. With Mars as the strongest planet, it is the ornaments of gold that are indicated. Mercury indicates white copper, Jupiter silver, Venus pearls and Saturn indicates iron. When Jupiter in strength occupies its own sign, Dhanu or Meena, it too indicates gold. It may be added here that the Sun in exaltation, or near exaltation, also indicates ornaments of gold.

Shloka 12: The number of grahas between the M o o n and the lagna indicates the number of female attendents. The grahas i n the invisible half of the chart indicate the attendants inside the room; those i n the visible half indicate those outside. Comments : The number of grahas between the Moon and the lagna is supposed to equal the number of female attendants

73 present around the lady who undergoes delivery, i.e., the mother of the native. The number of such attendants who are inside the lying-in chamber is equal to the number of such grahas between the Moon and the lagna as lie in the invisible part of the horoscope. The number of those waiting outside the lying-in chamber is indicated by the number of such grahas between the Moon and the lagna as lie in the visible part of the horoscope. Houses 1 to 7 constitute the invisible half while houses 7 to 1 constitute the visible half of the horoscope. Several authorities consider the opposite view as valid. Thus, according to them, the number of grahas between the lagna and the Moon (and not between the Moon and the lagna) indicates the number of female attendants present around the woman. Still others consider that grahas in the visible half indicate the attendants inside the room while those in the invisible half of the chart indicate the attendants waiting outside.

Thus ends the sixth chapter of the Laghu Jatakam of Varahamihira titled 'On Matters Related to Childbirth'.

7 On Balarishta

Shloka 1: The M o o n i n the sixth or the eight house, under malefic aspect, causes immediate death. W h e n benefics aspect it, the death occurs i n eight years. W i t h both benefics and malefics aspecting it, the death occurs i n four years. Comments : In this chapter, the author presents combinations for 'Balarishta' or suffering to the newborn (Bala: a child; Arishta: suffering). The presence of these combinations in the chart has been supposed to cause the death of the native either soon after birth or during early life. As we shall see, certain death resulting from these combinations is not a rule. Physical (and sometimes mental) suffering is more likely and tends to manifest as illness. Only when these combinations are present in their 'pure' from, in the presence of a weak lagna lord, must death be expected. One must also carefully identify any planetary dispositions which cause a cancellation of such adverse results, before considering death as a consequence of Arishta combinations. The combination given i n the above shloka is a standard yoga of Balarishta. When the Moon is grossly afflicted, the newborn babe is vulnerable to ill-health and even death. The author here mentions as adverse the presence of the Moon in the sixth or the eight house under malefic aspect. When this combination obtains in a chart, death is supposed to result soon after birth. When, however, thereis benefic aspect on the Moon so located, without malefic aspect, the child is supposed to survive upto eight years only. A combined benefic and malefic aspect on the Moon results

75 in deatli by the age of four. It is logically understood that when the Moon, located in the sixth or the eight house, receives no aspect, whether benefic or malefic, the Balarishta does not materialise. According to the sage Parashara, the location of the Moon in any of the houses 6, 8 or 12, under malefic aspect, causes Balarishta. Thus, Parashara considers all the Trika houses as adverse for the placement of an ill-aspected Moon. Parashara states in the chapter on Balarishta that Balarishta applies upto the age of twenty-four years. His advice to the practising astrologer, therefore, is to not venture into the assessment of a native's longevity until he is twenty-four years of age. Elsewhere, in the chapter on longevity, the sage states that the age upto which Balarishta yogas are relevant is eight years. It may be pointed out that it is the general view that eight years is the age upto which Balarishta combinations are considered to be relevant. We do not intend to refute any of the views stated above although we would like to make our own humble submission in view of a large number of horoscopes with Arishta-yogas studied by us. We have found that when an Arishta Bhanga yoga or a yoga of cancellation of Balarishta is present in the chart, the native does not meet early end as is indicated in the classical description of the yoga. However, the Arishta yoga persists as a weakness in the horoscope which gets activated in the presence of an appropriate dasha. In other words, in the presence of a combination for cancellation of Balarishta, the Balarishta becomes subject to the influence of dasha and transits. Chart VII-1 (male native, born on July 31,1976; at 20:05 hours 1ST; at Delhi, 28°N39, 77°E13] shows Kumbha (Aquarius) lagna with the Moon located in the eighth house aspected by Saturn from the sixth house. It is a classical combination for Balarishta. The benefic Jupiter too aspects the Moon from the fourth house. Here is thus a Moon which is ill-placed, and under a combined malefic and benefic aspect. Another two points to be considered here are that (a) the Moon is surrounded on both sides by malefics Mars and Rahu; and (b) the lagna lord Saturn is fully combust, being very close to the Sun and, therefore, adversely affecting the health. The native has survived the likelihood of an early death, thanks to the cancellation of Arishta (which will be discussed in the next

76 chapter) present in the chart. He, however, suffers from severe health problems in the form of juvenile rheumatoid arthritis which has resulted in pain and stiffness in his both hips to the extent that his general mobility has been grossly curtailed and he is unable to get up from the bed on his own. He has been advised joint replacement.

Ketu

Jupiter

y

1 \

Lagna

\ l 2 / Ketu \ / Lagna

Chart V l I - 1 BirtJi Chart July 31, 1976

Rahu

Lagna Sun Moon

02°20' 14°58' 14°23'

Sun Venus Saturn Mercury Mars

Moon

/

Mercury

3 \ ^

/

/

*

\ / 7 Mercury \ . / Mars / ( . Rahu

\

/ Sun /Venus, S a t u r n \ /

Mars Mercury Jupiter

2r34' orio' 03°51'

Moon

Moon

Venus Saturn Rahu

Sun Saturn

Jupiter Rahu

6

/

X's

Ketu

\ 7 / 10^4

Navamsha Ketu

Lagna Mars

\

26-56' 13°22' 14°28'

Lagna \ Mars

Sun Saturn

0 /

Jupiter

\^ Venus

\ l

11 \ . Jupiter\/ RahuXX

/

^ \

Mercury

Vl2\ /

Venus

\

/

/ ^ \ Moon

•PIT^ mu|<|; f j ; MIMPvitdl HHMV^I^fl II ? II Shioka's 2: Aspected by retrograde malefics and unaspected by benefics, the natural benefics yield

' \

77 the same results as the M o o n . The lagna lord, defeated by a malefic, and located i n the seventh house, causes death i n one month. Comments: Two combinations for Balarishta are mentioned here. When natural benefics are located in either of the houses 6 or 8, and aspected by retrograde malefics, they too lead to the same effect as the Moon in such a disposition. That is, they too would result in death soon afterbirth. Death, however, would not ensue if such ill-placed benefics are under benefic influence or if the aspecting malefics are not retrograde. The state of retrogression adds an extra element of affliction which is not conducive to good health or to survival. When the lagna lord occupies the seventh house and lies in close association with a malefic, defeated by it in graha-yuddha, the death of the child occurs by one month. A n affliction of the lagna lord is an adverse factor for health and longevity. Two planets, other than the luminaries, are said to be in graha-yuddha ('planetary war') when they are posited within one degree of each other. The general opinion is that the planet which is on the lesser degree is the winner while the one that is further advanced is the loser. In any case, a very close association of the lagna lord to a malefic seriously affects health. In the example given above (chart VII-1), the lagna lord Saturn is placed very close to its enemy, and a natural malefic, the Sun. This close association (not graha-yuddha!) with the Sun also renders the lagna lord combust and, therefore, bereft of any vitality. It is further afflicted by its placement in the sixth house, in a watery sign belonging to its enemy, the Moon.

•gr^: •SR^TcR^:

VlVH^cbmOv^ II ^ II

Shloka 3: Death (also) occurs when birth occurs at sunset, i n Moon's Hora, w i t h a l l malefics i n Rashyanta, or when the M o o n and a l l malefics occupy the kendras. Comments: Two more combinations are given here, indicating death soon after birth. According to the first one, when the birth occurs at sunset, in Moon's Hora, and all the malefics are in

78 Rashyanta, the native dies soon after birth. By Rashyanta is meant the end of a rashi or sign. When a graha occupies a sign at 29° or above, i.e., when it is in the thirtieth degree of a sign, it is considered to be in Rashyanta. Rashyanta is the junctional region of two rashis. Another junctional region considered in this combination is the time of sunset, or the junction of the day and night. The junctional regions are weak points and as such are adverse for health as well as for survival. The other combination that leads to death after birth is the presence of the Moon and all malefics in the kendras. It is to be appreciated that the kendras are not the best places for the malefics to occupy. The health is best protected when natural benefics, and not malefics, occupy the kendras. When the Moon is also in one of the kendras, according to this yoga, the malefics happen to be in kendras both from the lagna as well as the Moon, rendering the chart highly susceptible to ill-health. If there are also benefics in the kendras, they tend to neutralise or lessen the affliction.

Shloka 4: Death results when, i n case of Karka and Vrishchika lagna, malefics occupy the eastern half and benefics the western half. Death (also) ensues w h e n malefics occupy the kendras and the eighth house while a weak M o o n occupies the lagna. Comments : Here is a combination known as 'Vajra-MushUyoga' or the yoga of death-inflicting fist. When the lagna is either Karka (Cancer] or Vrishchika (Scorpio), and the natural malefics and benefics occupy respectively the eastern and the western halves of the horoscope, the newborn babe meets an early end. The eastern half of the horoscope extends from the mid-point of the tenth house to the mid-point of the fourth house. Similarly, the western half of the chart extents from the mid-point of the fourth house to the mid-point of the tenth house. In this combination, the malefics are supposed to lie in or around the lagna while the benefics are located at a distance. It could be an adverse yoga for any lagna though the classics impute these results to Karka and Vrishchika lagnas only.

79 Some commentators consider the houses one to seven as the eastern half and houses seven to one as the western half.

Shloka 5: W h e n the M o o n i n association w i t h malefics occupies the seventh, the eight or the twelfth house or the lagna, without benefic aspect, and w h e n no benefics occupy the kendras, the death (of the newborn babe) may be pronounced. Comments: It is being repeatedly pointed out that the Moon in association with the malefics, with no benefic influence on it to lessen its affliction, is adverse for the survival of the newborn. Another point that is being highlighted repeatedly is that natural benefics in the kendras have a highly protective influence against ill-health and death. ^ 5 1 ^ THWT: tIMI-dW W f t M
WtmfTTftST^: t n ^ : II ^ II

Shloka 6: The M o o n becomes a death-giver when, surrounded by malefics, it occupies the fourth or the eighth or the seventh house, or w h e n it occupies the lagna while the malefics occupy the seventh house. Comments : It is generally accepted that the Moon surrounded by planets on either side gives rise to the highly benefic Durudhara yoga. However, when the planets on either side of the Moon happen to be natural malefics, an adverse Paapakartari yoga results. This latter yoga is an affliction which is likely to become fatal if it occurs around a Moon that occupies any of the fourth, the seventh or the eighth houses. Chart VII-2 (female native, born on January 6, 1965; at 1:45 hours 1ST; at 22°N45', 88°E21') shows such a Moon which occupies the fourth house and is surrounded on its two sides by the Sun and Saturn. The native died of chronic myeloid leukemia (a form of blood cancer) in May 1990. There are severe afflictions to the lagna here in the form of a Paapakartari

80 yoga around the lagna and a very close association of the lagna/ eighth lord with Ketu. The second part of the shloka states that when the Moon occupies the lagna and all the malefics occupy the seventh house, the planetary disposition thus obtained leads to death. In this situation, the lagna as well as the Moon are both opposed by all the malefics from the seventh house. For this yoga to give full results, there should be no benefic influence on the lagna/Moon or the seventh house. ^1u|-<{l ? [ I ^ M HHIbdMilfvifirWri: TTT^: I

\ Jupiter (R)

Ketu Venus / \ . Mars \Mercury/ \ \ 6 / Sun\ v Lagna

Rahu

/

Saturn

Chart VII-2

\ ('

Birth Chart Moon

Moon

Lagna Sun Moon

Ketu Venus Mercury

Lagna

19°37' 21°57' 24''08'

Mars Mercury

Navamsha Moon

Saturn

Jupiter Sun

Jupiter (R)

\

/

'

Rahu

\

Mars

Lagna Mercury Venus Ketu

Mars

/

June 1, 1965 Saturn

Sun

7

loV'4

Rahu

01''43' 28°58' 22°47'

Venus Saturn Rahu

28°32' 08''23' 29°31'

81 Shloka 7: W h e n a weak M o o n occupies the twelfth house, the malefics occupy the lagna and the eight house, and the kendras are bereft of benefics, early death may be pronounced. Comments : The yoga is self-explanatory.

Shloka 8: W h e n the M o o n associated w i t h Rahu occupies the lagna along w i t h (another) malefic, and Mars occupies the eighth house, the death of the newborn along w i t h its mother occurs. W h e n the M o o n is replaced by the Sun, the death of the mother-child duo results from a weapon Comments : Here; multiple adverse influences on the Moon and the lagna are mentioned. The Moon should occupy the lagna along with Rahu and another malefic. Placement of Mars in the eighth house would be an additional adverse factor. When such a situation occurs, the newborn babe as well as its mother meet their end. When it is the Sun in the lagna associated with Rahu (or Ketu according to some!) and another malefic, while Mars occupies the eighth house, the death of the mother as well as the child results from a weapon. This could also mean an early postoperative death of the mother and child where the birth has necessitated some form of surgical intervention.

Shloka 9: W h e n the M o o n , Saturn, the S u n and Mars respectively occupy the lagna, the twelfth house, the ninth house and the eighth house, w h e n Jupiter (too) is not strong, the combination results i n the death of the newborn. Comments: In case Jupiter in the chart is strong, it protects against early death.

82

Shloka 10: The M o o n under malefic association and located i n any of the houses 5, 7, 9, 12, 1 and 8, leads to early death after birth if it is bereft of association or aspect of strong Venus, Mercury and Jupiter. Comments : A n ill-associated Moon in any of the houses 1, 5, 7, 8, 9 and 12 is supposed to cause death unless it has the aspect or association of strong natural benefics, i.e.. Mercury, Jupiter and Venus. It may be pointed out that benefic influence, in the form of association or aspect of natural benefics, on the lagna, the kendras and the eighth house, and not necessarily on an illassociated Moon only, may also have a protective effect. •jfr^ T S i r f M d d f d alPHdV-d-^

^

rTfJpTSrar I

Shloka 11: W h e n a strong M o o n , aspected by a malefic, happens to transit the strongest planet i n the chart, or the position of the natal Moon, or the lagna, w i t h i n the first year, the death of the child ensues. So say the wise. Comments : Here the author gives the likely time of death of the newborn babe, within the first year of its life, as a consequence of the above-mentioned combinations wherein the exact time of death is not mentioned. Wherever the time of death is mentioned, e.g., early death or death within one month, etc., there the dictates of the yoga hold sway. In the remaining yogas, one must watch the transit of the Moon. When the transiting Moon passes over the lagna or over its own natal position or over the strongest planet in the horoscope, that would be the likely time of death of the newborn. We must conclude this chapter by emphasising that any of the above-mentioned yogas must not be applied literally to the natal charts. It is necessary to identify any benefic or protective factors in the chart before pronouncing the results of a certain Arishta

83 yoga. One must also remember that an Arishta yoga is a weakness in the horoscope and even when some sort of a cancellation of an Arishta yoga exists, an appropriate adverse dasha can still activate such a yoga and cause ill-health. Thus, while 'Balarishta' is a very important aspect of astrology, its principles need a highly judicious application.

Thus ends the seventh chapter of the Laghu Jatakam of Varahamihira titled 'On Balarishta'.

8

On the Cancellation of Balarishta

HHRyd; yVIMV yUMM^n

«rar?lT

VicilM
I

II? II

Shloka 1: A strong and bright (not combust!) Jupiter, alone i n the lagna, neutralises several intense afflictions (in the chart) as does a devotional salutation to lord Shiva. Comments: Lord Shiva, the all-powerful, can remove intense afflictions from the lives of His devotees. In the horoscopic chart, this vital function is performed by a strong Jupiter in the lagna. This strong Jupiter must be fully luminescent and should not be combust. We have discussed several combinations in the previous chapter which deal with the indication of affliction in the chart. The present chapter deals with Arishta-Bhanga, i.e., combinations that neutralise Balarishta. A strong, non-combust Jupiter in the lagna is supposed to be the best cancellation for any affliction. The classics extol the presence of the best benefic Jupiter in the lagna. Needless to say, no adverse prediction based on the knowledge of Balarishta (see previous chapter!) may be made without first looking for combinations for cancellation of Balarishta. HHirMylifd6
T H ^ ^ i r M l f ^ r e M r r a r I I ? II

85 Shloka 2: A very strong lagna lord, unaspected by malefics, aspected by benefics located i n kendras, after removing (the promise of) death, grants long life, several good qualities and vast w^ealth. Comments: A strong lagna lord is a great protection against ill health and ensures long life. Its strength, and thus its protective potential, is enhanced when it is bereft of the aspect of natural malefics. The aspect of natural benefics, which have the additional positional advantage of being in the kendras, adds further strength and benevolence to the lagna lord. We all know that natural benefics in the kendras are a strong protective factor against affliction. With such a powerful lagna lord, the native enjoys long life, is blessed with several good qualities, and has great wealth. This as well as the previous combination are very effective factors indicating cancellation of Arishta or affliction. H H K b d M d ^ P n ^iMJJ»'MMic<^eh|UH|>-c|^; |

Shloka 3: The M o o n located even i n the eighth house from the lagna provides definite protection to the native against death if it is located i n the Drekkana of Mercury, Jupiter or Venus. Comments: We have been told in the previous chapter that the Moon afflicted in the eighth house causes certain death of the newborn baby. Here, however, is a yoga that cancels such an affliction of the Moon. If the Moon in the eighth house is located in the Drekkana of any of the three benefics. Mercury, Jupiter and Venus, the affliction of the Moon due to its placement in the birth chart is neutralised. Such a Moon then loses its potential to kill and tends to provide protection to the native. Here is an important clue about the influence of the signs owned by natural benefics. Even a natural malefic would tend to shed its maleficence to some extent by being located in the sign of a benefic. There is also an indication about the significance of the Drekkana in which a planet is located. We hold the view that the consideration of the Drekkana chart is essential while analysing a horoscope for medical astrology.

86

Shloka 4: Full M o o n , posited i n the sign of a benefic, surrounded by benefics, destroys Arishta (affliction); more so, w h e n it receives the aspect of Venus. Comments : A full Moon is a strong Moon. Its placement in the sign of a benefic increases the benevolence, hence the protective potential, of the Moon. When such a Moon is surrounded by natural benefics, it receives further strength. This strength receives additional potentiation when Venus aspects such a highly strengthened Moon. With Moon being strong in the chart, the Balarishta tends to disappear. It may be pointed out that the Moon is inherently a weak graha and needs some sort of support from other grahas. When there is no planet on either side of the Moon, a highly malefic Kemadruma yoga results. This yoga tends to destroy the good effects of any other benefic yogas in the chart. When the Moon is surrounded by planets on its both sides, the highly benefic Durudhara yoga is the result. The attention of the reader is, however, drawn towards the nature of the planets that surround the Moon in this yoga. It should not be difficult to appreciate that the Moon surrounded by natural malefics would not be as useful as when it is surrounded by natural benefics. This then brings us to the concept of the Kartariyogas, the Shubha Kartari and the Paapa-Kartari, around the Moon. In the Shubha-Kartari, the Moon is surrounded on either side by natural benefics. In the PaapaKartari, the natural malefics surround the Moon. The author here is categorical that, in order that the Arishta be neutralised, the Moon in the chart must be surrounded by natural benefics.

Shloka 5: A n y one of Mercury, Venus and Jupiter, i n strength, occupying a kendra, even if associated w i t h a malefic, soon destroys Arishta.

87 Comments : Any strong benefic located in a kendra is supposed to destroy Arishta. It is, however, understandable that the best protection would be possible when any of these benefics occupies the lagna in preference to the other kendras. Also, the more number of benefics there are in the kendras, the better the protection they afford against Arishta. The degree of protection would also depend upon which one of the three benefics mentioned here, in strength, is located in one of the kendras. The classics state that Jupiter provides the best protection, followed next by Venus and lastly by Mercury. Based on this knowledge, with the above shloka under consideration, we may assume that: (a) of the three benefics, Jupiter, Venus and Mercury, the best protection against Arishta is provided by Jupiter; (b) the protection is more when the benefic in question occupies the lagna in preference to one of the other kendras; and (c) the more the number of natural benefics in the kendras, the better the protection. Here is a related shloka from the Saaraavali.

il^lPtbd r^-t^lS^ Til^lPtbd'

^ II

That is: Jupiter and Venus (both) in kendras grant the native a lifespan of a hundred years, destroying afflictions arising from blemished grahas as well as from blemished Moon. ft^^TWrnlsfxT

W5

JJ^r^dTd^lfit^^chlUIW: I

^IPK^d t r f t r ^ R ^ Pioyf^JiHi 11611

Shloka 6: The M o o n i n the sixth house provides certain protection to the native if it occupies the Drekkana of Jupiter, Venus or Mercury, even as Garuda protects the one bitten by a serpent. Comments: Please see comments to Shloka 3, vide supra.

faVlMlRfcd^'dl

sj'jI^^^IHlchf^ ^TF^

ll\9ll

88 Shloka 7: A full M o o n , posited between two benefics, destroys all Arishta even as Garuda destroys hordes of snakes. Comments: This shloka is similar to shloka 4, vide supra. It emphasises the strength bestowed upon the Moon by its mere location between two natural benefics. A strong Moon protects health during childhood. When additional factors, like the location of this well-surrounded Moon in the sign of a benefic, or the aspect on it of Venus (vide shloka 4 above), are added, the protection to the native becomes obviously more certain.

Shloka 8: W h e n the birth happens at night time, w i t h the M o o n full-bodied, i n Shukla Paksha, the native suffers no Arishta from the placement of the M o o n i n the sixth or the eighth house. Comments : Here is a potent combination for Arishta Bhanga or cancelation of the blemish arising from a malplacement of the Moon in the sixth or the eighth house. The conditions that need to be fulfilled are: (a) the birth should be during night time; (b) it must be Shukla-Paksha or the waxing phase of the lunar cycle; and (c) the Moon must be full-bodied, i.e., approaching its fullness, from something like Dwadashi (the twelfth lunar date) to Poornima (the full Moon).

Shloka 9: With a bright and strong, clearly visible Jupiter i n a kendra, a l l afflictions are silenced. Comments: We have already observed at the beginning of this chapter (Shloka 1) that a strong Jupiter, which is not combust, located in the lagna, removes all afflictions from the chart. Here

89 we see that a strong, non-combust, clearly visible Jupiter in a kendra [not necessarily the lagna) removes all afflictions. The emphasis here, as well as earlier, is on a Jupiter which appears bright and clear in the sky, without suffering combustion. Our author could have easily avoided this shloka by incorporating this one in the first shloka of this chapter where the location of Jupiter in the lagna is extolled. We know that the lagna too is a kendra. The reason for this apparent repetition is not far to see. There is a difference in the degree of cancellation of Arishta that Jupiter effects by being in the lagna on the one hand and in any of the other kendras on the other. Without doubt, the best cancellation of Arishta results from a strong Jupiter located in the lagna. ^lu^-iidHlMiiidl: ^"iwtlVlch'll: ^"iwi^obiuiw; |

Shloka 10: W h e n the M o o n , Jupiter, Venus and Mercury occupy benefic houses, and are located i n the navamshas and Drekkanas of benefics, they cause destruction of a l l afflictions. Comments: A n important point in the cancellation of affliction is a favourable disposition of the natural benefics. According to the shloka under consideration, all the natural benefics, viz., Mercury, Jupiter, Venus and the Moon, must be located in benefic houses. The benefic houses are the kendras and trikonas. When the natural benefics occupy these favourable houses, they tend to neutralise all afflictions that the chart may otherwise harbour. These natural benefics derive further strength by being in the navamshas and Drekkanas owned by natural benefics. ^-^imiRtdiivl^POT-:

^jpnFt ^TSPT I

^muTti Rtd^lJf mmPH ^rm ^ R W U I H ^ i i n n Shloka 11: The lord of the rashi occupied by the Moon, or any other natural benefic, when located i n a kendra, removes the effects of an Arishta yoga even as the sins are removed by the worship of lord Vishnu.

90 Comments: Here is another simple combination for the cancellation of an Arishta yoga. The author states that the placement in a kendra of the lord of the Moon sign, or of any natural benefic, is sufficient to remove Arishta. The simple principle here is that benefics located in the kendras remove affliction and protect against ill health. Once again, it is important to stress that the degree of cancellation of Arishta would vary with the nature of the benefic and the specific kendra involved. Thus, the best protective combination is the location of Jupiter in the first kendra, i.e., the lagna. The classics also mention that whereas Mercury (through its beneficence) is capable of neutralising a thousand afflictions, Venus in its place would neutraUse ten thousand afflictions while Jupiter would cancel a hundred thousand of them.

PdViP-d

fTB?

fd
•^qfW: II U II

Shloka 12: W h e n malefics occupy the vargas of benefics and receive the aspect of benefics w h i c h are themselves located i n the vargas of auspicious house lords, they annihilate Arishtas i n the same manner as does a distraught woman her husband. Comments : The conditions for neutralising affliction here are as follows: (a) The malefics which are supposed to be the cause of Arishta must occupy the vargas of natural benefics. The vargas or divisions considered here are generally the Shad-vargas (the six divisions) of Parashara, viz., Rashi, Hora, Drekkana, Navamsha, Dwadashamsha and Trimshamsha. (b) The above-mentioned malefics must receive the aspect of natural benefics. (c) The aspecting benefics must themselves fall in the vargas of auspicious house lords. The most significant auspicious house is the ninth. The fifth house, the other trikona, too may be considered as auspicious. This means that the aspecting benefics must occupy the signs owned by the fifth and ninth lords in the varga charts.

91

Shloka 13: Rahu located i n any of the houses 3, 6 and 11 from the lagna, aspected by natural benefics, destroys all afflictions immediately like the gush of w i n d that destroys a heap of cotton. Comments : The houses 3, 6 and 11 are special houses which sage Parashara considers as Upachaya, or houses of expansion, on the one hand and as naturally malefic houses on the other. Location of natural malefics in these houses is considered to be a factor that protects against i l l health. Rahu in these houses has a special propensity to protect the native against ill health especially when it receives the additional aspect of natural benefics. This one is a fairly potent combination for Arishta Bhanga. vRtn^^^ TTf^rj

JHHirMdlRlH:

I

yc^fdw-xsiiRtti fdHl>y<^ t^dRtdpHwq; ii

ii

Shloka 14: W i t h all grahas, i n their natural form, located i n the Sheershodaya rashis at the time of birth, the Arishtas melt away even like ghee placed in fire. Comments : Sheershodaya rashis are the signs of the zodiac that rise by the head. These include Mithuna (Gemini), Simha (Leo), Kanya (Virgo), Tula (Libra), Vrishchika (Scorpio) and Kumbha (Aquarius). When all planets occupy these above-mentioned signs, afflictions in the chart are supposed to disappear. By "in their natural form" is meant that the grahas should not be combust, nor defeated in planetary war with another planet. Two planets, other than the luminaries, are said to be at war when they are situated within one degree of each other. In Chart VIII-1, a majority of planets are located in Simha (Leo) and Vrishchika (Scorpio), both Sheershodaya signs. Only Jupiter falls outside this group. However, as will be seen, all the occupants of the fourth house are deeply combust. Mars and Venus, the latter also the lagna lord, are also in graha-yuddha or planetary war. Generally, of the two, the planet ahead is supposed to be the loser.

92

Rahu

Lagna Sun Moon

19°13' 07°23' 10''26'

Mars Mercury Jupiter (R)

07°33' 12''20' 06°00'

Venus Saturn Rahu

07°49' 20°53' 08°53'

Thus, here, the lagna lord Venus is deeply combust and also a loser in planetary war with a natural malefic Mars. Aspects of Saturn and a retrograde eighth lord Jupiter further compound the affliction. This female child died within eight days of her birth.

-tlVI^Pd ^cliRtd,' - q r ^ ^ M I c l M I ' l ^ W f :

H?mi

Shloka 15: When, at the time of birth, even one natural benefic, victorius i n planetary w^ar, is aspected by natural benefics, it causes certain destruction of A r i s h t a even as strong w i n d (destroys) vegetation. Comments: Here is another combination that underlines the protective influence of even a single strong natural benefic in a given chart. tr^

•?nTrg

«raftT ^

-qf^ ^Rjqf

f9T^

i f ^

II

II

Shloka 16: W i t h birth at night i n Shukla Paksha, or during day i n Krishna Paksha, the M o o n located

93 i n the sixth or the eighth house, though aspected by benefics or malefics, protects the native even like a father who does not k i l l his o w n child. Comments: This is another potent combination for the cancellation of Balarishta. We are aware that when the Moon is located in the sixth or the eighth house, it causes Arishta whether it is aspected by malefics or by benefics. This injunction, however, does not apply if the birth of the native occurs under any of the two conditions: (a] Shukla Paksha (the waxing phase of the Moon] and birth at night (between sunset and sunrise]; or (b] Krishna Paksha (the waning phase of the Moon) and birth during day (between sunrise and sunset). The reader is here referred to chart VII-1. In that chart, the Moon in the eighth house receives the aspects of Saturn and Jupiter, thus justifying the presence of Balarishta. However, the birth in this case occurred at night time (see the Sun in the sixth house), and the Shukla-Paksha (the waxing phase of the Moon) was in operation (see the Moon in the third house from the Sun).

Thus ends the eighth chapter of the Laghu Jatakam of Varahamihira titled 'On the Cancellation of Balarishta'.

9

On Longevity

Shloka 1: M u l t i p l y the Rashi, A m s h a and Kala of a graha by 'twelve nines'. Remove the multiples of twelve. The remainder indicates respectively the years, months, days and Ghatis (of longevity). Comments: Here is a method for mathematical calculation of longevity. Known as the Amshayu method of determination of longevity, the author has picked this one up perhaps because this is the more reliable of some of the other methods available for this purpose. Rashi, Amsha and Kala respectively mean the sign, degrees and minutes of longitude of a planet. A Ghati is a time span of some twenty-four minutes. There are sixty Ghatis in a day which extends from one sunrise to the next. The method indicated in this shloka helps us determine the contribution, to longevity, of each of the seven grahas from the Sun to Saturn. This method is as under: Place the three elements, viz., the sign, degrees and minutes of longitude of each planet (from Sun to Saturn, separately), in three different places. Multiply each of the three by 'twelve nines', or one hundred and eight (12x9=108). When multiples of twelve are removed, we get the years, months, days and Ghatis of longevity contributed by a given graha. Repeat this exercise with all the seven grahas (from Sun to Saturn). Let us see how this works out in an example (Chart IX-1).

95 Longitude of the Sun 4S

X108 =

•T-12

=

3° 324

49' 5292

(days)

(Ghatis)

^30

H-60

432

36

10

24

(years)

(months)

(days)

88 y

(days)

:

12 (Ghatis)

+88'^ =

=

36

10

112

12

(years)

(months)

(days)

(Ghatis)

36

13

22

12

(years)

(months)

(days)

(Ghatis)

^ 12 =

36

A

(years) +

=

22

1

12

(year) (month) (days)

(Ghatis)

1 1 ^

37

1

(years)

(month)

12

22 (days)

(Ghatis)

Removing multiples of 12 from years, we get the Sun's contribution as: 1 year 1 month 22 days 12 Ghatis. Applying the above method to all the seven planets, we get their contributions to longevity as follows: years

months

days

Ghatis

Sun

1

1

22

12

Moon

5

1

22

12

Mars

9

4

9

36

Mercury

8

6

25

12

Jupiter

3

7

27

36

Venus

5

7

4

12

Saturn

10

3

5

24

The basis of this method, if understood, makes the whole calculation look rather simple. Amshayu is essentially the Navamshayu. Each navamsha is equivalent to one year of

96

Saturn

Rahu Chart IX-1 Birth Chart

Ketu

^agna August 20, 1944 SunMon Merjup Venus Mars

Lagna Sun Moon

ori2' 28°34' 12° 12'

Mars Mercury Jupiter

14°36' 03°49' 17°09'

Ketu Saturn

Jupiter

Moon \ ^ Venus / \ 6 /

Sun

Jupiter

is'sg' WIS'

Venus Saturn Rahu

\

Lagna Rahu \

5

Mercury

/

/ Sun

Navamsha Mars

4

Lagna Rahu Moon Venus

9 \ ^

/

Mercuip/ / i o \ /

/

Ketu Saturn

\

y

/ ^

Mars

longevity. There are nine navamshas in a sign. Each sign, starting from Mesha (Aries), can contribute nine years of longevity. There are a total of one hundred and eight navamshas in the twelve signs of the zodiac. The planet at the very end of Meena (Pisces) occupies the one-hundred-and-eighth navamsha. However, the maximum age contributed by any planet can only be twelve years. So, we go on adding the navamshas from zero degree Mesha up to the longitude of the planet, removing the multiples of twelve to get the age contributed by a planet in years. Please understand the following steps: (A) When we multiply a sign or rashi by 108 and divide it by 12, we are essentially multiplying it by nine only. This is because each

97 completed rashi (consisting of nine navamshas or thirty degrees) contributes nine years of longevity. Two completed signs would contribute eighteen (9x2) years of longevity, though this would actually mean six years when we remove twelve from eighteen. (B) Each degree is equal to 1/30 rashis (30 degrees make one rashi) and has 9/30 navamshas (each rashi has nine navamshas). It thus contributes 9 years of longevity 30 or

^^^^ months of longevity 30

or

Q^^^^^Q 30

days of longevity

i.e., 108 days of longevity. Thus we multiply the degrees by 108 to get the number of days of longevity contributed by them. Days divided by 30 give us months, and months divided by twelve yield years. (C) Each minute of longitude is equal to 1/60 degrees or or

1 60x30

rashis. 9

Multiplied by 9, we get

^Q^^Q years of longevity

contributed by each minute of planetary longitude. This means — — months 60x30 or

9x12x30 ^ays 60x30

or ^ 2 x 3 0 x 6 0 _ ^^^^^^ 60x30 i.e., 108 Ghatis of longevity. This means that we get 108 Ghatis of longevity from each minute of longitude. Hence we multiply the minutes by 108 to get the number of Ghatis of longevity contributed by them.

98 Alternate Method A n alternate method of calculatation of longevity would be as follows: 1. Convert the signs, degrees and minutes of longitude of a graha into minutes. 2. Divide the above value by 200 (because 200 minutes of arc are equal to one navamsha which, in turn, is equivalent to one year of longevity]. 3. If the quotient is more than 12, divide it by 12 to obtain the number of years. 4.

The remainder obtained from step 2 gives the fraction of the year (in months, days, etc.).

5. Repeat the process with all the grahas from the Sun to Saturn. Let us apply the above method to the longitude of the Sun in the chart under consideration. Longitude of the Sun : 4^ 3° 49' 123°

49' 7429'

Dividing the longitude of the Sun by 200, we get 7429 ^ 200 = 37.145 years or 1.145 years (removing the multiples of 12 from the quotient). This is equivalent to 1 years 1 month 22 days 4 hours and 48 minutes which is equivalent to 1 year 1 month 22 days 12 Ghatis obtained above. Ignoring the fraction of hours and minutes from the above, we can tabulate the longevity contributed by all the seven grahas as follows: years (decimal) 1. Sun 2. Moon 3. Mars 4. Mercury 5. Jupiter 6. Venus 7. Saturn

1.145 5.145 9.360 8.570 3.660 5.595 10.265

or or or or or or or or

years 1 5 9 8 3 5 10

months 1 1 4 6 7 7 3

days 22 22 10 25 28 4 5

99 We prefer this alternate method for its ease of calculation. One also need not calculate the months and days until the final stages of longevity calculation and may stick to the decimal fraction of the years of longevity as arrived at above. Once the final span of longevity, as we shall see subsequently, is arrived at, the decimal fraction can be conveniently converted into years, months and days. ^^c|li!'|cblRl>HH. II ? II Shloka 2: Lagna's contribution is to be similarly determined. In case the lagna is strong, the number of years equivalent to the rashi obtaining i n the lagna must be added, one rashi being equal to one year and the degrees indicating a proportional duration. Comments : The contribution of dasha from the lagna to the total dasha from the seven grahas (from the Sun to Saturn) must now be made. The duration of lagna's contribution is to be obtained i n the same manner as i n the case of the grahas. Subjecting the rashi and degrees of lagna to the same treatment as we have done with the grahas, we get from the lagna a dasha duration of: 4 years or

4 months

16 days

48 Ghatis,

4.380 years (which is equivalent to

4 years 4 months 17 days (approx.) according to our alternate method discussed earlier. Varaha Mihira here suggests that if the lagna is particularly strong, an additional contribution from it (the lagna) must be incorporated. The lagna here is quite strong, being associated with its own lord, the Sun, along with all the natural benefics, viz., the Moon, Mercury, Jupiter and Venus. It is vargottama in addition. Therefore, this additional contribution must be added according to Varaha Mihira.

100 Our lagna is: 4^ 14° 36' 4S = 4 years 14°36' = 4 months 16 days 48 Ghatis (is = = 1 year or 360 days) The lagna's additional contribution thus is 4 years 4 months 16 days and 48 Ghatis. This is equivalent to 4.487 years (equal to 4 years 4 months and approximately 17 days when rounded off, according to the alternate method mentioned in relation to Shloka 1). The lagna's total contribution would thus be: 4.380 + 4.487 = 8.867 years Not all authorities add up this additional contribution (4.487 years in this case). The lagna's contribution along with the contribution from the seven grahas gives us the span of life of an individual. However, this must be subjected to certain other modifications and refinements. These are being mentioned below.

S h l o k a 3: For vargottama, ow^n rashi, o w n Drekkana and own navamsha, the contribution is doubled once. For retrogression and exaltation, the contribution is trebled once. Where there are indications for both doubling and trebling, only one trebling is to be resorted to. Comments : We now resort to what are termed as 'Bharanas' or additions. When a graha is vargottama, or in its own rashi (sign), its own Drekkana or its own navamsha, the contribution made by it must be doubled. This doubling is to be done only once even though the graha may fulfil more than one of the above mentioned four dispositions. If a graha is exalted or retrograde, its contribution is trebled. However, when a graha qualifies for doubling as well as trebling its contribution, only the larger contribution, obtained from trebling, needs to be applied.

101 Let us have a look at the dasha contributions (in years) in our example: Lagna : 8.867 Sun : 1.145 Moon : 5.145 Mars : 9.360 Mercury : 8.570 Jupiter : 3.660 Venus : 5.595 Saturn : 10.265 The Bharanas (additions), as mentioned above, are applicable as follows: (a) The Sun is in its own house (rashi) and own Drekkana. Its contribution is doubled (once) to 2.290 years. • (b) Jupiter is in its own Drekkana. Its contribution is doubled to 7.320 years. (c) Saturn is in its own Navamsha. Its contribution is doubled to 20.530 years. The contribution from the remaining grahas remains unchanged. We now have revised contributions to longevity as under: Lagna Sun Moon Mars Mercury Jupiter Venus Saturn

8.867 2.290 5.145 9.360 8.570 7.320 5.595 20.530

Shloka 4: One third of a graha's contribution, w^ith the exception of Mars, is to be deleted if it occupies an enemy's house. Half the contribution is to be removed if the graha is either neecha (debilitated) or combust. Venus and Saturn are exempted from the effects of combustion.

102 Comments: Here we deal with what are called as 'Haranas' or reductions. The 'Shatru-Kshetra Harana' implies that a graha (other than Mars) loses one-third of its contributed longevity if it occupies the house of an enemy. In our example chart, Mars occupies the house of Mercury, its enemy, but Mars is an exception here. So, the reduction does not apply here. Venus occupies the house of the Sun, an enemy, and loses a third of its contributed longevity which now comes to be 3.730 years. It may be mentioned here that retrograde planets too are exempted from this reduction. 'Astangata Harana' or reduction consequent upon combustion of a planet removes half its contributed longevity (with the exceptions of Venus and Saturn). Jupiter is combust here and a removal of half its contributed longevity leaves it with 3.660 years. Lagna Sun Moon Mars Mercmy Jupiter Venus Saturn

: : : : : : : :

8.867 2.290 5.145 9.360 8.570 3.660 3.730 20.530

Shloka 5: A malefic loses its full, half, one-third, one-fourth, one-fifth or one-sixth contribution by its occupation from the lagna of the twelfth, the eleventh, the tenth, the ninth, the eighth or the seventh house respectively. A benefic loses half of what a malefic does. W i t h more than one graha occupying any of the above mentioned houses, only the strongest one loses its respective share. Comments : Here is what is known as the 'Chakrapaata Harana'. This means a reduction in contributed longevity consequent upon the placement of planets in six houses, from the seventh to the twelfth, from the lagna. The reduction is maximum with a planet

103 occupying thie twelftii house. It is progressively less as the planets occupy houses 11, 10, 9, 8 and 7. Natural benefics cause half the loss as compared to natural malefics (see Table IX-1). Table IX-1 Chakrapaata Harana House occupied

Loss from malefics

Loss from benefics

12

whole

one-half

11

one-half

one-fourth

10

one-third

one-sixth

9

one-fourth

one-eighth

8

one-fifth

one-tenth

7

one-sixth

one-twelfth

When there are multiple planets in one house, all of them do not add up their reductions. Only the strongest planet loses its appropriate share of contribution. In our example, only Saturn (a malefic) occupies the eleventh house and the rest of the houses from 7 to 12 are vacant (Rahu is not being considered here). Saturn thus loses half its contributed longevity according to this rule. Its final contribution would thus be 10.265 years. We now have the final contribution to longevity in years, from the several factors, as follows: Lagna Sun Moon Mars Mercury Jupiter Venus Saturn

8.867 2.290 5.145 9.360 8.570 3.660 3.730 10.265 _

Total

51.887 years

It may be noted here that our native died in an explosion on May 21, 1991, three months before completing forty-seven. Our calculated longevity thus exceeds his actual longevity by about five

104 years. We have seen that mathematical methods of longevity calculation are not extremely accurate and must be taken for general guidance only. In this particular case, if we do not add up the additional contribution (of 4.487 years) from the lagna, as several authorities do, our result would be close to the actual longevity, which would then come to 47.4 years. Further accuracy must be attained by applying dashas and transits.

Thus ends the ninth chapter of the Laghu Jatakam of Varaha Mihira titled 'On Longevity'.

10

Planetary Periods and Sub-Periods

S h l o k a 1: The duration of longevity contributed by any planet, after reductions and additions as mentioned earlier, should be considered as the dasha period of that planet. A l l planets give their results during their dasha periods. Comments: A horoscope may be considered to have two important aspects, the static and the dynamic. The static aspect concerns itself with the fixed promise that a chart holds for the native. This is apparent from the planetary disposition in the natal chart as well as the several vargas or divisions of the natal chart. The planetary disposition in the natal chart and its vargas shows what all can be expected from a chart although all such indications may not necessarily attain fruition. In addition, all that lies inherent in the chart does not manifest at once or at random. There is a definite order or system that governs the sequence of events in a native's life. The system that deals with the determination of sequence of events in the life of an individual is the dynamic aspect of the horoscope. This dynamic aspect is under the sway of the dasha (and transit) of planets. The dasha of a planet indicates that segment of one's life span during which this planet would exert its influence predominantly. A l l other planets would exercise their effect only within the limits defined by the ruler of the particular dasha period. We have, in the previous chapter, determined the contribution of various planets (and the lagna) to a native's longevity. The author states

106 that a planets's contribution to longevity should be considered the duration of its dasha as well. A planet would produce effects expected of it during its dasha period. We shall now see how to decide about the order of the different dashas during the lifespan of a native.

S h l o k a 2: The first dasha belongs to the strongest of the lagna, the S u n and the M o o n . T h e n follow the dashas of planets i n kendras, Panapharas and Apoklimas (in this order) i n accordance w i t h their strengths. Comments: The first dasha has to be that of the lagna or the Sun or the Moon, whichever is the strongest of the three. Then come the dashas of planets which fall in kendras (house 1, 4, 7 and 10) from the strongest of the lagna, the Sun and the Moon. As there may be more than one planet in the kendras from the above reference point, their dashas would depend on their order of strength, the stronger one having its dasha earlier than the weaker one. The last dasha belongs to the weakest in the group. After the dashas of the occupants of the kendras come the dashas of planets falhng i n Panapharas (houses 2, 5, 8 and 11) from the above-mentioned reference point. Finally, the planets occupying the ApokHmas (houses 3, 6, 9 and 12) have their dasha periods. Considered from the first dasha, if there are no planets in kendras, automatically the occupants of Panapharas are to be considered. If there are none in kendras as well as Panapharas, the occupants of Apoklimas have their dasha periods in operation. The strength of planets has to be judged, from the sign and the house occupied by a planet, its disposition in the vargas and its own inherent natural strength. It may be worthwhile to resort to the more detailed method of Shad-Bala to determine the planetary strength accurately. We shall take into consideration here the natal chart, the navamsha, the Drekkana, laying emphasis on the houses, signs and association of planets in these divisions. In case two planets are equal in strength in any one

107 of the three categories [Kendras, Panapharas, Apoklimas) mentioned above, the planet whose dasha period is longer has his dasha first. Let us take up the example dealt with in the last chapter (Chart IX-1). Of the lagna, the Sun and the Moon, the lagna happens to be the strongest since it is vargottama, occupied by its own lord, and contains all the natural benefics. In the Drekkana too, the lagna is associated with its own lord. Thus, the dasha of the lagna comes first. Let us take its duration to be 4.380 years or 4 years, 4 months 17 days. We here are not taking the additional contribution from the lagna (of 4.487 years) as suggested by Varaha Mihira. Next we take up planets falling in kendras from the lagna. The Sun comes next as it occupies its own house in the natal as well as the Drekkana chart and occupies the tenth house in the navamsha. Its dasha duration is 2.290 years or 2 years 3 months 14 days. Mercury and Jupiter come next. Jupiter appears strong, being in the lagna, exalted in the navamsha, and occupies its own house, the lagna, in the Drekkana. It is, however, combust. We thus take Mercury first with its dasha duration being 8.570 years or 8 years 6 months 27 days. Next comes Jupiter whose dasha period is 3.660 years or 3 years 7 months 28 days. The remaining planets in the lagna (in kendra from the first dasha!) are the Moon and Venus. The Moon has its dasha duration of 5.145 years or 5 years 1 month 22 days. The duration of Venus dasha is 3.730 years or 3 years 8 months 23 days. Next we move to the Panapharas considered from the first dasha, i.e., the lagna. We here have Mars in the second house and Saturn in the eleventh house. Saturn is stronger because of its location in the eleventh from the lagna in the house of a friend, its occupation of its own navamsha and its exaltation in the Drekkana. Its dasha would thus come before Mars. The duration of the dasha of Saturn is 10.265 years or 10 years 3 months 5 days. That of Mars is 9.360 years or 9 years 4 months 10 days. There are no planets in the Apoklima houses from the first dasha (i.e., the lagna). We may thus tabulate the dasha duration and dasha order for our native here as in Table X-1.

108 Table X-1: Dasha order and duration (DOB: August 20, 1944) S.N.

Dasha

Duration m d y

1.

Lagna

4

4

17

7

1

1949

2.

Sun

2

3

14

21

4

1951

3.

Mercury

8

6

27

18

11 1959

4.

Jupiter

3

7

28

16

7

1963

5.

Moon

5

1

22

08

9

1968

6.

Venus

3

8

23

01

6

1972

7.

Saturn

10

3

05

6

9

1982

8.

Mars

9

4

10

16

1

1992

Total

Ends on d m y

47 years 4 months 26 days

It needs to be pointed out here, even at the risk of repetition, that methods of mathematical calculation of longevity are not exact. One has to be very careful in predicting longevity. When the longevity is finally decided, it is important to apply the dashas and transits in order to accurately decipher the time of death. There are several methods of longevity determination described in the classics. For such an important matter as longevity, it is important to use several of them before making a prediction.

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S h l o k a 3: The dashas of planets i n exaltation, friendly house, o w n house or i n similar navamshas are auspicious, as also of a planet w h i c h is Uchchabhilashi. T h i s does not hold true if the contrary conditions exist. Comments : As has been pointed out, planets express themselves in the form of a native's destiny during their dasha periods. When a planet is in exaltation, i n a friendly house or in own

109 house in the natal chart, it is capable of yielding auspicious results. Its disposition in the navamsha in a similar manner is auspicious too. The same is true of a planet in its Uchchabhilashi rashi. A planet is considered as Uchchabhilashi (Uchcha: exaltation, Abhilashi: one who desires; that is, longing for exaltation!) when it occupies a sign previous to its sign of exaltation. Thus, the Sun in Kanya (Virgo), the Moon in Mesha (Aries), Mars in Dhanu (Sagittarius), Mercury in Simha (Leo) Jupiter in Mithuna (Gemini), Venus in (Kumbha), (Aquarius) and Saturn in Kanya (Virgo) are considered in their Uchchabhilashi rashis. A n Uchchabhilashi planet gives auspicious results during its dasha period. When the above conditions do not apply, the auspicious results do not occur.

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S h l o k a 4: The dasha of a lagna i n a Chara rashi happens to be auspicious, mediocre and ordinary depending upon its Drekkana. This order is reversed i n case of a Dvi^isw^abhav\/a rashi. In case of a Sthira lagna, the dasha w o u l d be malefic, auspicious and mediocre i n this order (depending upon the Drekkana). Comments : Here is an important clue about the nature of results to be expected from the dasha of the lagna. These results will depend upon not only the nature of rashi (Chara, Sthira or Dwiswabhava) in the lagna but also on the Drekkana in which such a lagna falls. We know that there are three Drekkanas in each sign, each Drekkana a measure of 10° arc. For a lagna falling in a Chara or movable rashi (signs 1, 4, 7, 10), if it is the first Drekkana (0°10°), the results of the lagna dasha are auspicious, if the second Drekkana (10°-20°), they are mediocre, and if it is the third Drekkana (20°-30°), the results are ordinary or adverse. When the lagna falls in a Dwiswabhava or mutable rashi (signs 3, 6, 9, 12), the results are reversed. That is, the first Drekkana yields adverse results, the second Drekkana mediocre results and the third Drekkana auspicious results. In the case of a Sthira or fixed rashi

110 (signs 2, 5, 8, 11) falling in the lagna, the first Drekkana proves adverse, the second auspicious and the third mediocre. These observations may be tabulated as follows (Table X-2). Table X-2: Nature of the dasha of the lagna Sign in the lagna Drekkana

Chara

Sthira

Dwiswabhava

1.

First (0°-10°)

Auspicious

Adverse

Adverse

2.

Second (10°-20°)

Mediocre

Auspicious

Mediocre

3.

Third (20°-30°)

Adverse

Mediocre

Auspicious

S h l o k a 5: The Antardasha of a planet associated w i t h the mahadasha lord is half, that of a planet i n a trikona from the mahadasha lord is one-third, that of the one i n the seventh is one-seventh, and that of the one i n the fourth or the eighth is onefourth of the total mahadasha. Comments : Having determined the mahadasha (MD) of different planets (as well as the lagna) and their order, it is now important to work out the Antardashas (AD's) or subperiods of planets. A n MD is a long period and is not suitable for precise predictions. A n AD operating within an MD is a smaller period of time and thus more suitable for timing an event. Even then, one needs to integrate transits with the dasha-antardasha to reach at a final conclusion. The dasha system described by Varaha Mihira is at variance with the dasha systems of ftirashara. In the more often used Vimshottari dasha of Parashara, all the nine 'planets' (including Rahu and Ketu) run their AD's in any given MD. The proportion of their AD's is also fixed. In the dasha system being described

Ill here, all planets may not run their AD's in any given M D . The proportion of their AD-duration also varies with the placement of the AD lord in relation to the MD lord. The first AD in a given MD of course belongs to the MD lord. The next AD belongs to a planet associated with the MD lord. The third AD belongs to a planet placed in a trikona (houses 5, 9) from the MD lord. The fourth A D belongs to a planet placed in the seventh from the MD lord. The fifth or the last AD belongs to a planet occupying the fourth or the eighth house from the MD lord. The proportion of the various AD's is also fixed depending upon where the AD lords are located in relation to the MD lord. This is as follows: (a)

MD lord: Its own A D comes first of all and has a 'full' duration.

(b) Associate of MD lord: Half duration. (c) In trikona from MD lord: One-third. (d) In the seventh from MD lord. One-seventh. (e) In the fourth or eighth from MD lord: One-fourth. Some points here need to be elucidated: •

In any given MD, only the planets located in the specific houses in relation to the MD lord will have their AD's.

•

Planets falling in houses other than those mentioned above in relation to an MD lord do not get represented within the MD of that planet.

•

When several planets qualify to have their AD's because of location in a single house in relation to the MD lord, only the strongest of these would have its AD and not the others.

•

When there are planets in both the fourth and the eighth houses from the MD lord, only the one which is the strongest of all must be taken for AD consideration.

•

One can have a maximum of five AD's in a given MD. Their relative proportions would be 1,1/2,1/3, 1/7, and 1/4, in this order.

112

S h l o k a 6: From the fractions representing each Antardasha, get the individual share of each Antardasha by making a common denominator (for all fractions) and then ignoring the denominator. For deciding on the duration of each Antardasha separately, from a given duration of mahadasha, the sum total of shares of a l l Antardashas obtained above works as a denominator and the individual share of an Antardasha as a multiplier. Comments : Here is the technique for finding out each AD within a given MD. Find out all the AD's relevant to an MD, and note down the fractions of MD applicable to each of them. These could be all the five (1,1/2,1/3,1/7 and 1/4) or any number less than that. Reduce the relevant fractions to have a common denominator. The numerators would obviously be different. Each numerator separately stands for the share of AD belonging to an AD lord. Ignore the denominator and add up the numerators. The sum of all the numerators represents the relative proportions of all the AD's combined. Now, divide the MD period by the sum total of all numerators, and separately multiply the quotient obtained thus by each of the numerators. This will give the AD duration of each AD lord. For example, let us consider that an MD lord qualifies to have all the five AD's during its dasha span, i.e., it has an associated planet, it has a planet in a trikona from itself, and also in the seventh as well as in the fourth/eighth from itself. The different AD's would be in the proportion of 1, 1/2, 1/3, 1/7 and 1/4. Reducing this to a common denominator, we get 84, 42, 28, 12 and 21, all with a common denominator 84. Ignoring the denominator, we get the numerators 84, 42, 28,12 and 21. Adding all these, we get 187. Now, let the duration of MD as worked out earlier by us be 'x'. The duration of each AD operating within the given MD would be arrived at as follows:

113 (i)

First AD

:

X

187 (ii)

Second AD :

Third A D :

Fourth AD :

Fifth AD

:

42

X

28

X

12

X

21

X

187 (v)

X

X

187 (iv)

84

X

187 (iii)

X

X

187

In our example chart, let us take up AD's in the MD of the Sun. The total duration of the Sun's MD is 2.290 years. The first AD here would be that of the Sun. The next AD would be that of its associate. Since the Sun is associated with several planets, only the strongest one would have its AD during the MD of the Sun. We have seen earlier that Mercury is the next in strength in the whole conglomeration of planets. Mercury's share would be half of that of the Sun. There are no planets in the trikonas, the seventh or the fourth/eighth from the Sun. So there will be only two AD's, those of the Sun and Mercury, in a ratio of 1--|-. Reducing them to a common denominator, we get Removing the denominator, we get the numerators 2 and 1, and their sum as 3. The AD's will be as follows: (i) AD of the Sun:

x 2=

(ii] AD of Mercury: - ^ ^ | ^ x 1 =

or 1.527 years or 0.763 years.

In the same chart, let us consider the AD's in the MD of Saturn. The duration of Saturn MD is 10.265 years. The first AD will be that of Saturn. Saturn has no associate. There is no planet in a trikona from it, nor any in the seventh from it. However, there is Mars in the fourth from Saturn, and the share of Mars would be one-fourth of Saturn. So there will be two AD's only in the

114 MD of Saturn, those of Saturn and Mars, in a ratio of 1:-^. Reducing them to a common denominator, we get

Removing

the denominator, we get the numerators 4 and 1, and their sum as 5. The AD's in Saturn M D would be as follows: (i) A D of Saturn:

X 4 = J i ^ = 8.212 years.

(ii) AD of Mars: I f i ^ ^ ^ = 10-265^ 2.053 years.

Thus ends the tenth chapter of the Laghu Jatakam of Varaha Mihira titled 'Planetary Periods and Sub-periods'.

11

3T&||bdchc|J»fs£niT: Chapter on Ashtakavarga Ashtakavarga is a unique system of Vedic astrology. It provides information about the strength and weakness of various houses of the horoscope in numerical terms. It is a highly elaborate system and, used judiciously, enables its practitioner to make extremely accurate predictions. While primarily this system deals with the effects of the transit of planets, it can be profitably integrated with the dasha scheme for greater accuracy. Sage Parashara, the father of Vedic astrology, states that this method is appropriate for those born in Kaliyuga because of their limited intellect! Basis of Ashtakavarga •

The term Ashtakavarga' implies that this system takes into consideration eight (Ashtaka' — eight] key points in the horoscope. These eight key points are the lagna and the seven grahas [from the Sun to Saturn). Rahu and Ketu are generally not taken into account here.

•

Each of the seven grahas beneficially influences certain houses considered from each of the eight key points referred to above. The houses that earn benefic points are marked by rods or dots, one rod or dot for one benefic point. The number of benefic points, out of a maximum of eight possible points, earned by a house indicates the strength as well as beneficence of that house in numerical terms. Lack or paucity of benefic points in a house indicates its weakness.

•

Each of the seven grahas is entitled to its own Ashtakavarga chart, called as the Bhinnashtakavarga [the 'individual' Ashtakavarga). When the Bhinnashtakavarga points of all the seven grahas are combined, it results in the Sarvashtakavarga [Samudaayashtakavarga, or combined Ashtakavarga).

116 The maximum number of benefic points in Bhinnashtakavarga chart of a graha is fixed. Thus, the Sun contributes a total of 48 benefic points in its Bhinnashtaka, the Moon contributes 49 points. Mars 39 points, Mercury 54 points, Jupiter 56 points, Venus 52 points and Saturn 39 benefic points. This makes a total of 337 benefic points in a Sarvashtakavarga chart. In the text that follows, Varahamihira gives a brief account of the system of Ashtakavarga. We shall apply the principles mentioned here to our example horoscope which is being given here again for the benefit of the reader.

Rahu

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II ? II

Ashtakavarga of the Sun Shlokas 1 and 2: The S u n is benefic, from itself as v\rell as from Saturn and Mars, i n houses 1, 4, 7, 10, 11, 8, 2 and 9. From Venus, it is benefic i n houses 6, 7 and 12; from Jupiter, i n houses 6, 11, 5 and 9; from the M o o n , i n houses 3, 6, 10 and 11; from Mercury, i n houses 3, 6,10, 11, 9, 12 and 5; and from the lagna, i n houses 3, 6, 10, 11, 4 and 12.

117 Comments: The Sun in its own Bhinnashtakavarga is beneficial in the houses indicated against each of the eight cardinal points, as follows: 1. 2. 3. 4. 5. 6. 7. 8.

Sun Moon Mars Mercury Jupiter Venus Saturn Lagna Total

1, 2, 4, 7, 8, 9, 10, 11 3, 6, 10, 11 1, 2, 4, 7, 8, 9, 10, 11 3, 5, 6, 9, 10, 11, 12 5, 6, 9, 11 6, 7, 12 1, 2, 4, 7, 8, 9, 10, 11 3, 4, 6, 10, 11, 12 48 benefic points.

The Sun's Bhinnashtakavarga chart, relevant to the example chart, is depicted here as Chart XI-1. It will be seen here that in the Sun's Bhinnashtaka, houses 2, 5,11 and 12 are strong, houses 3, 6, 8, 9 and 10 are average, and houses 1, 4 and 7 are weak.

Ashtakavarga of the Moon Shlokas 3 and 4: The M o o n is beneficial i n the Upachaya houses (3, 6, 10 and 11) from the lagna.

118 From itself, it is beneficial i n houses 3, 6, 10, 11, 1 and 7. From Mars, the M o o n is beneficial i n houses 3, 6, 10, 11, 2, 9 and 5; from the Sun, i n houses 3, 6, 10, 11, 8 and 7; from Saturn, i n houses 3, 6, 11 and 5; from Mercury, i n houses 1, 4, 7, 10, 3, 5, 11 and 8; from Jupiter, i n houses 12, 11, 8, 1, 4, 7 and 10; and from Venus, i n houses 3, 4, 5, 9, 10, 7 and 11. Comments: The Moon in its own Bhinnash-takavarga proves beneficial in the houses indicated against each of the eight cardinal , as follows: 1. 2. 3. 4. 5. 6. 7. 8.

Sun Moon Mars Mercury Jupiter Venus Saturn Lagna Total

3, 6, 7, 8, 10 11 1, 3, 6, 7, 10, 11 2, 3, 5, 6, 9, 10, 11 1, 3, 4, 5, 7, 8, 10, 11 1, 4, 7, 8, 10, 11, 12 3, 4, 5, 7, 9, 10, 11 3, 5, 6, 11 3, 6, 10, 11 49 benefic points.

The Moon's Bhinnashtaka chart, relevant to the example chart, is depicted here as Chart XI-2. It will be seen here that houses 3, 7, 9, 10, 11 and 12 are strong, the 10th being particularly so. Houses, 1, 2, 5 and 8 are weak, the 2nd house being the weakest. Houses 4 and 6 are average.

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Chart XI-2 Bhinnashtaka Chart MOON

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Ashtakavarga of Mars Shlokas 5 and 6: From its o w n position, M a r s is beneficial i n houses 11, 2, 8, 1, 4, 7 and 10. From Mercury, it is beneficial i n houses 3, 11, 6 and 5; from Jupiter, i n houses 10, 11, 6 and 12; from the S u n , i n houses 3, 6, 10, 11 and 5; from the lagna, i n houses 3, 6, 10, 11 and 1; from the M o o n , i n houses 3, 6 and 11. Mars accords neutral results to the tenth house from the M o o n . It is beneficial i n houses 12, 6, 8 and 11 from Venus; and i n houses 1, 4, 7, 10, 11, 9 and 8 from Saturn. Comments: Mars in its own Bhinnashtakavarga is beneficial in the houses indicated against each of the eight cardinal points, as follows: 1. 2.

Sun

3, 5, 6, 10, 11

Moon

3. 4. 5.

Mars Mercury Jupiter

3, 6, 11 1, 2, 4, 7, 8, 10, 11

6. 7.

Venus Saturn

6, 8, 11, 12 1, 4, 7, 8, 9, 10, 11

8.

Lagna Total

1, 3, 6, 10, 11

3, 5, 6, 11 6, 10, 11, 12

39 benefic points.

The Bhinnashtaka chart of Mars, relevant to the example chart, is depicted as Chart XI-3. It will be noted here that houses 4, 7 and 9 are very weak while houses 11 and 12 are strong. It is generally meant that houses with benefic points become strong and beneficial while those not entitled to benefic points

120

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become weak and adverse. The author here makes a special mention about the tenth house from the Moon. While Mars does not grant a benefic point to the tenth from the Moon, the house is only to be treated as neutral and not adverse!

Ashtakavarga of Mercury Shlokas 7 and 8: From the position of the S u n i n the natal chart, Mercury is beneficial i n houses 12, 6, 9, 11 and 5. From its ovim position, it is beneficial i n houses 12, 6, 9, 11, 5, 3, 1 and 10. From the M o o n , Mercury is beneficial i n houses 2, 6, 10, 11, 8 and 4; from the lagna, i n houses 2, 6, 10, 11, 8, 4 and 1; from Venus, i n houses 1, 4, 11, 2, 8 and 9, along w^ith houses 3 and 5; from Saturn and Mars, it is beneficial i n houses 1, 4, 11, 2, 8, 9, 10 and 7; and from Jupiter houses 12, 11, 6 and 8. Comments: Mercury its own Bhinnashtakavarga chart is beneficial in the houses indicated against each of the eight cardinal points, as follows:

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1, 2, 4, 7, 8, 9, 10, 11 1, 2, 4, 6, 8, 10, 11 54 benefic points.

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Mercury's Bhinnashtaka chart, relevant to the example chart, is depicted here as Chart XI-4. It will be seen that houses 1, 2, 3, 5, 8,11 and 12 are strong. Houses 6 and 10 are average. Houses 4, 7 and 9 are weak.

Ashtakavarga of Jupiter Shlokas 9 and 10: Jupiter happens to be beneficial for houses 2, 11, 8, 1, 4, 7 and 10 from Mars. From the Sun, it is beneficial for houses 2, 11, 8,

122 1, 4, 7, 10, 9 and 3; from its (Jupiter's) o w n position, it is beneficial for houses 2, 11, 8, I, 4, 7, 10 and 3; from Venus, for houses 9, 10, I I , 2, 5 and 6; from the M o o n , for houses 7, 9, 5, 2 and 11; from Saturn, for houses 3, 6, 5 and 12; from Mercury, for houses 9, 10, 4, 1, 5, 2, 11 and 6; and from the lagna, for houses 9, 10, 4, 1, 5, 2, 11, 6 and 7. Comments: Jupiter in its own Bhinnashtakavarga happens to be beneficial for the houses indicated against each of the eight cardinal points, as follows: 1. 2.

Sun Moon

2, 5, 7, 9, 11

3. 4.

Mars Mercury

1, 2, 4, 7, 8, 10, 11 1, 2, 4, 5, 6, 9, 10, 11

5.

Jupiter Venus

6, 7. 8.

1, 2, 3, 4, 7, 8, 9, 10, 11

1, 2, 3, 4, 7, 8, 10, 11 2, 5, 6, 9, 10, 11 3, 5, 6, 12 1, 2, 4, 5, 6, 7, 9, 10, 11 56 benefic points

Saturn Lagna Total

The Bhinnashtaka chart of Jupiter, relevant to the example chart, is depicted as Chart XI-5. It will be noted that houses 2, 4, 8, 9, 10 and 11 are strong while houses 1, 3, 5, 6 and 7 are average. The 12th house is weak.

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Ashtakavarga of Venus Shlokas 11 and 12: Venus is beneficial for houses 1 to 5, 9, 8 and 11 from the lagna. From the M o o n , it is beneficial for houses 1, 2, 3, 4, 5, 9, 8, 11 and 12; from its (Venus') ow^n position, it is beneficial for houses 1, 2, 3, 4, 5, 9, 8, 11 and 10; from Saturn, for houses 3, 4, 5, 8, 10, 9 and 11; from the Sun, for houses 8, 12, and 11; from Jupiter, for houses 9, 10, 11, 8 and 5; from Mercury, for houses 3, 5, 9, 11 and 6; and from Mars, for houses 11, 5, 3, 6, 9 and 12. Comments: Venus in its own Bhinnashtakavarga is beneficial for the houses indicated against each of the eight cardinal points, as follows: 1.

Sun

8, 11, 12

2.

Moon

1, 2, 3, 4, 5, 8, 9, 11, 12

3.

Mars

3, 5, 6, 9, 11, 12

4.

Mercury

3, 5, 6, 9, 11

5.

Jupiter

5, 8, 9, 10, 11

6.

Venus

1, 2, 3, 4, 5, 8, 9, 10, 11

7.

Saturn

3, 4, 5, 8, 9, 10, 11

8.

Lagna

1, 2, 3, 4, 5, 8, 9, 11

Total

52 benefic points

The Bhinnashtaka chart of Venus, relevant to the example chart, is depicted as Chart XI-6. Here, houses 1, 8, 9 and 11 are strong, the lagna particularly so. Houses 2, 3, 4, 5, 7, 10 and 12 are average. The 6th house is particularly weak with only one benefic points.

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Ashtakavarga of Saturn Shlokas 13 and 14: From its o w n position, Saturn is beneficial for houses 3, 5, 11 and 6. It is beneficial for houses 3, 5, 11, 6, 12 and 10 from Mars. From the S u n , it is beneficial for houses 2, 11, 8, 1, 4, 7 and 10; from Venus, for houses 6, 12 and 11; from the M o o n , for houses 3, 6 and 11; from the lagna, for houses 3, 6,11, 4,1 and 10; from Jupiter, for houses 5, 6, 12 and 11; and from Mercury, for houses 12, 11, 6, 10, 9, and 8. Comments: In its own Bhinnashtakavarga, Saturn is beneficial for the houses indicated against each of the eight cardinal points, as follows: 1. 2. 3. 4. 5.

Sun Moon Mars Mercury Jupiter

1, 3, 3, 6, 5,

2, 6, 5, 8, 6,

4, 7, 8, 10, 11 11 6, 10, 11, 12 9, 10, 11,12 11, 12

125 6. 7. 8.

Venus Saturn Lagna Total

: : :

6, 11, 12 3, 5, 6, 11 1, 3, 4, 6, 10, 11 39 benefic points

The Bhinnashtaka chart of Saturn, relevant to the example chart, is depicted here as Chart XI-7. Houses 11 and 12 are strong here. Houses 6 and 10 are average. Houses 1, 2, 3, 4, 5, 7, 8 and 9 are weak.

S h l o k a 15: The above-mentioned places i n relation to the eight cardinal points indicate benefic influence. The rest are harmful. The grahas confer benefic and malefic results during their transits. Comments: In the above-mentioned shlokas, the benefic places mentioned in relation to the eight cardinal points indicate benefic influence of the relevant planets. Adverse influence is indicated in the remaining houses. A n exception that we have mentioned above is the tenth house from the Moon in the Bhinnashtaka chart of Mars. For this house. Mars neither happens to be beneficial nor harmful. Ashtakavarga system is a highly sophisticated system which is to be employed along with the transit of planets. When planets transit houses with greater number of benefic points, they give

126 benefic results. Their transit through houses wherein there is scarcity of benefic points proves harmful. Sarvashtakavarga (SAV) The benefic points of all the seven Bhinnashtaka charts when combined in the form of a single chart give us what is called as the Sarvashtakavarga chart. The SAV chart relevant to the example chart is being depicted here as Chart XI-8. In this chart, a total f

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of 337 benefic points are distributed in the twelve houses. Each house can have a maximum of 56 benefic points (a maximum of 8 in one Bhinnashtaka chart; a maximum of 8 x 7 or 56 in a Sarvashtaka chart). Half this value (i.e., 28) is considered reasonably adequate. Twenty or less indicates weakness. Anything above 28 indicates that the house is strong. In this particular SAV chart, the 10th, 11th and 12th houses are particularly strong. When planets transit houses with strength, they yield benefic results. Adverse results ensue when they transit weak houses. For a detailed account of the Ashtakavarga system of prediction, the reader is referred to the 'Dots of Destiny' by Vinay Aditya.

Thus ends the. eleventh chapter of the Laghu Jatakam of Varaha Mihira titled Ashtakavarga'.

12

Miscellany

Shlokas 1: Placement of any planet, other than the Sun, i n the twelfth from the M o o n produces the Anapha w h i l e that i n the second from the M o o n results i n the Sunapha. Location of planets on both sides of the M o o n gives rise to the Durudhara. The absence of these three yields the Kemadruma. i^y^tA r c m i l ^ t s l l P c I d

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Shlokas 2: One born i n the A n a p h a yoga is of good character, blessed w i t h worldly comforts, of high status and very renowned. Birth i n the Sunapha yoga blesses the native w i t h wisdom, wealth, fame and prosperity earned through his o w n efforts.

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Shlokas 3: Blessed w i t h many servants, having a large family, undertaking several ventures, and enjoying numerous comforts is the one born i n the Durudhara. The one born i n the Kemadruma is servile, miserable, and bereft of wealth.

128

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Shlokas 4 a n d 5: Mars is courageous, aggressive and very wealthy. Mercury is learned and skilful. Venus enjoys prosperity and worldly comforts. Jupiter has good qualities and enjoys the reverance of the ruler. Saturn has several servants, commences many ventures, earns respect because of his qualities, and is an elder (mature and respected). Whichever planets give rise to the above mentioned yogas, they confer their o w n qualities on the native. Comments: Some of the important-Chandra (lunar) yogas are referred to here. When there are one or more planets, other than the Sun, in the twelfth house from the Moon, the resulting yoga is called as the Anapha. Similarly, one or more planets, other than the Sun, in the second house from the Moon result in the Sunapha yoga. The Durudhara yoga forms when there are planets on both sides of the Moon; here too, the Sun is not to be considered of consequence. In the absence of the Anapha, the Sunapha and the Durudhara yogas, the resulting disposition is called as the Kemadruma yoga. It is said that the Chandra yogas are certain to produce their results even in preference to several other yogas in the chart. They must, therefore, always be considered in astrological analysis. Parashara states:

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That is: The Chandra yoga definitely yields its own results and removes the results of any other yoga. The wise must carefully consider this. Both Anapha and Sunapha yogas are supposed to yield good results, ensuring for the native fame and prosperity. There is perhaps some difference between the two yogas in that the Anapha (with planet(s) in the twelfth from the Moon) lays emphasis primarily on worldly enjoyments while the Sunapha (with

129 planet(s) in the second from the Moon) primarily emphasises on prosperity. When there are planets on either side of (i.e., in the twelfth as well as the second house from) the Moon, a highly beneficial Durudhara yoga results. This yoga ensures for the native wealth as well as worldly comforts, and a high status. Such a native is supposed to be highly active and begins several important ventures. One of the most unfortunate yogas results when the Moon has no planet in either the second or the twelfth house from itself. This yoga, which goes by the name of Kemadruma yoga, makes one servile and lead a miserable life. Many important and beneficial yogas in the chart lose their potency in the presence of a Kemadruma. The Moon, it appears, needs support from other planets, on either or both sides of it. Without support, it creates a major weakness in the chart. The nature of planet or planets that cause the Anapha, the Sunapha and the Durudhara yogas also affects the results of the yoga. Each planet has its own qualities and these qualities are conferred upon the native by the planet causing the yoga. Thus, Mars has courage, aggression and wealth as its qualities. Mercury possesses learning and competence. Jupiter is dignified, noble and revered by the ruler. Venus enjoys prosperity and worldly comforts. Saturn has servants to serve him, and also enjoys undertaking activities that provide service to others. When these planets cause the above mentioned Chandra yogas, they confer their own qualities on the native. Chart XII - 1 (male native, born on September 9, 1966; at 10.30 hours 1ST; at 28°N39', 77°E13') belongs to a native who has the Moon in the ninth house and two planets. Mars and Jupiter, in the second house from it. Mars in the second house from the Moon has conferred on him courage, aggression as well as wealth. The debilitation of Mars is cancelled by its association with an exalted Jupiter. Jupiter itself confers on the native the qualities of nobility and dignity. The native is an adept in martial arts and an actor of some repute in the film world. Note: It is mentioned that the Anapha, the Sunapha and the Durudhara yogas result from the presence of planets, in the manner described above, in the twelfth house and the

130

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second house from the Moon. It may be argued that when there is a mention of house (instead of sign) in the formation of a yoga, the Bbava Chart may be of greater relevance. In the example under consideration, the Mars-Jupiter duo in the second house from the Moon would get separated in the Bhava chart. Considering a Bhava to be of 30 degrees (15 degrees on either side of the degree of the Lagna, etc.), the Moon would remain in the ninth house and Mars in the tenth. But Jupiter would shift from the tenth house to the ninth. The Sunapha yoga here would thus be formed solely by Mars. Variations of Anapha, Sunapha and Durudhara Assessment of a given yoga in the chart needs a careful analysis. Several variation in the yoga formation have to be contended with before a reliable prediction can be pronounced. The five planets from Mars to Saturn can result in numerous variations of the Anapha, Sunapha and Durudhara yogas. Says Varaha Mihira in his Brihat Jataica:

^-I'^H'^Hstll; Nptd^^ ^ h 5 ^ That is: There are thirty-one varieties of Sunapha yoga, thirty one varieties of Anapha yoga, and one hundred and eighty varieties of Durudhara yoga.

131 Let us see how this works out. Taking up the case of the Sunapha yoga, the following variations may be encountered: (i)

Only one planet is the second house from the Moon: 5 variations.

(ii) Two planets (in different combinations) in the second house from the Moon: 10 variations. (iii) Three planets (in different combinations) in the second house from the Moon: 10 variations (iv) Four planets (in different combinations) in the second house from the Moon: 5 variations. (v) A l l five planets in the second house from the Moon: 1 variation. This gives us a total of thirty-one variations of the Sunapha yoga. There would similarly be thirty-one variations of the Anapha yoga as well. In case of the Durudhara yoga, the one hundred and eighty variations may be formed as follows: (i)

One planets in the second and one in the twelfth from the Moon: 20 variations.

(ii) One planet in the second and two in the twelfth, or two planets in the second and one in the twelfth from the Moon: 60 variations. (iii) One planet in the second and three in the twelfth, or three in the second and one in the twelfth from the Moon : 40 variations. (iv) One planet in the second and four in the twelfth, or four in the second and one in the twelfth from the Moon : 10 variations. (v) Two planets in the second and two in the twelfth from the Moon: 30 variations. (vi) Two planets in the second and three in the twelfth, or three in the second and two in the twelfth from the Moon: 20 variations. It must be pointed out that the result would also be modified according to the house that the Moon occupies and also according

132 to the lordship of the Moon on the one hand and that of the yoga causing planet or planets on the other. Results of a Durudhara yoga The Saravali gives some indications of the results of a Durudhara yoga formed by the placement of different planets in the two houses surrounding the Moon. This emphasises on the fact that not merely is the formation of a yoga important but the planets that constitute it also have a great influence on the outcome of a yoga. The different pairs of planets causing the Durudhara are likely to yield the following results according to the classic mentioned above: (i)

Mars and Mercury: Untruthful, wealthy, clever, very wicked, avaricious, addicted to an unchaste elderly woman, respected in his own family.

(ii)

Mars and Jupiter: Renowned, wealthy, inimical towards many, easily angered, generally contented, protector of his near ones, accumulates wealth.

(iii) Mars and Venus; Argumentative, pious, very efficient, athletic, handsome, valorous and blessed with a lovely wife. (iv) Mars and Saturn: Addicted to unchaste women, a hoarder, engaged in (and tormented by his own) wicked deeds, easily angered, a backbiter, annihilator of enemies. Note: The Moon hemmed between two malefics suffers from what is known as a Riapa-Kartariyoga which does not yield favourable results. (v)

Mercury and Jupiter: Engaged in religious pursuits, versed in scriptures, eloquent, wealthy, a poet, a renunciant, very famous. Note: Here is a Moon hemmed between natural benefics. This produces highly desirable effects. Compare this with the succeeding yoga as well.

(vi) Mercury and Venus: Sweet tongued, dignified, good in looks, fond of dance and music, one who deserves to be served, heroic, a minister. (vii) Mercury and Saturn: Travelling from one country to another in pursuit of wealth, opposed to his kith and kin, revered by others, of ordinary learning.

133 (viii) Jupiter and Venus : Blessed with wisdom, valour and steadfastness, prosperous, very renowned, in the service of a king. Note: Here too, it is a Durudhara caused by two natural benefics. (be) Jupiter and Saturn: Blessed with comforts and wisdom, sweet of tongue, learned, dignified, wealthy, of beautiful looks and a quiet temperament. (x)

Venus and Saturn: Of mature thinking, head of his family, competent, liked by women, prosperous favoured by the king, earns a lot of wealth.

The above mentioned results come to pass if the planets causing the yoga are strong, i.e., i n their own or friendly signs, in their exaltation, and strongly disposed in the navamsha chart. Proximity of the Moon to the Sun or to the Rahu-Ketu axis (RKA) too diminishes the intensity of favourable results.

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S h l o k a 6: The second house from the S u n has been termed as 'Veshi' by the Yavanas. W h e n this house is associated w^ith a benefic planet, the native is engaged i n several deeds right from the time of his birth. Comments: The second house from the Sun is termed as 'Vesiii'. A highly desirable yoga results when a natural benefic occupies this house. Such a disposition is also desirable when one decides to undertake a journey or any other specific work. According to the sage Parashara, three different yogas are given rise to by the placement of planets, other than the Moon, in relation to the natal position of the Sun: (a)

Veslii yoga: One or more planets i n the second house from the Sun.

(b) Voslii yoga: One or more planets in the twelfth house from the Sun.

134 (c)

Ubhayachariyoga: Planets, in any combination, excluding the Moon, on either side of the Sun (i.e., both in the second as well as the twelfth house from the Sun).

One born in Veshi yoga is characterised by a balanced outlook, truthfulness, large body, laziness, general comforts and wealth. With the Voshi yoga, the native is skilled in work, of a charitable disposition, blessed with fame, wealth and learning. The Ubhayachari yoga makes the native royal in bearing, and generally comfortable. The nature of these yogas would obviously be modified according to the nature of planet or planets engaged in the formation of these yogas. When natural benefics from any of the above yogas, the results produced are highly desirable and benevolent. If natural malefics contribute to the formation of these yogas, the outcome would be adverse. As can be seen, the Veshi, the Voshi and the Ubhayachari yogas formed in relation to the Sun are equivalent to the Sunapha, the Anapha and the Durudhara yogas formed in relation to the Moon (vide supra). There is no equivalent of the Kemadruma yoga among the solar yogas. Varaha Mihira here mentions about the Veshi yoga in a rather partial manner. There is no stipulation that the Moon should remain out of this combination, and he gives importance to the placement of only benefics in the 'Veshi' house without labelling it as a benefic 'Veshi yoga'.

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Shlokas 7: W h e n the Sun associates w i t h any planet from the M o o n onwards, the native is a knower of 'Yantras', sinful, skilled, cruel, earning by the weapon and a metallurgist respectively. Comments: This and the subsequent three shlokas briefly describe the results of two-planet combinations. When the Sun and the Moon are placed together in any sign or house, the native is wellversed in the making or functioning of the 'Yantras' or machines, tools and various implements. The Sun-Mars combination makes one indulge in sinful activities. The Sun-Mercury combination

135 goes by the name of 'Budha-Aditya yoga', and is a highly intellectual and scholarly combination. Combination of the Sun with Jupiter makes one cruel and aggressive. When the Sun combines with Venus, the native is skilled in wielding weapons (or surgical instruments). The Sun-Saturn combine confers on the native a knowledge of metallurgy. The results of two-planet combinations involving the Sun, as given in the Saravali, are as under: Sun-Moon:

Easily submitting to women, harsh, deceptive (or diplomatic), very wealthy, seller of fruits and liquids, skilled in work.

Sun-Mars:

Illustrious, bold, courageous, foolish, strong, a liar, sinful, cruel and aggressive.

Sun-Mercury: Servile, of unstable wealth, sweet of tongue, excessively renowned, a noble, a favourite of the king, powerful, of good looks, wealthy and scholarly. Sun-Jupiter. Highly religious, a minister with the king, wealthy, earning money with the help of friends, a preceptor. Sun-Venus: Adept in wielding weapons, prosperous, of a weak eyesight, well versed in entertainment skills, gaining the wealth of his near ones with the help of women. Sun-Saturn: Skilled in the science of metals, religiously inclined, engaged in the pursuit of his own Dharma, bereft of wife and progeny, graceless, follows his traditions to fame.

oteic^o^K^' sRipTT T f M g ^Enfq- l u i i Shlokas 8: W h e n the M o o n associates w i t h Mars and other planets, the results produced i n respective order are: versed i n deceptive pursuits, polite i n speech, respected i n his family, adept i n the business of garments, and the son of a woman remarried.

136 Comments: The results of various two-planet combinations involving the Moon have been described. When the Moon associates with Mars, the native is engaged in pursuits whereby he can deceive others. Association of the Moon with Mercury makes the native polite and graceful in speech. The Moon-Jupiter combination is a highly desirable form of a yoga that goes by the name of Gaja-Kesari yoga. This yoga, in its highest form, confers on the native kingship and a lot of benevolence and dignity. The Moon-Venus combination is favourable for weaving and trading of clothes and garments. When the Moon is associated with Saturn, the native is the son of a woman who has remarried either after the death of her first husband or after separation from him. The Saravali has the following to say in connection with twoplanet combinations involving the Moon: Moon-Mars:

Brave, a victor in battle, a wrestler, suffering from blood disorders, adept in metal craft, earthenware and animal skins, a knower of deceptive arts.

Moon-Mercury: Very well versed in writing poetry and prose, wealthy, a follower of his wife, good in looks, jovial, religiously inclined, blessed with good qualities. Moon-Jupiter.

Of stable friendship, sweet of tongue, respects his near and dear ones, wealthy, gentle, ever engaged in the service of God and guru.

Moon-Venus:

Blessed with garlands and good clothes, versed in the details of any undertaking, a poet, loved by his family, lazy, adept in sale and purchase of things.

Moon-Saturn:

Addicted to an older woman, tends horses and elephants, bereft of grace, subservient to others, devoid of wealth, subjugated. T^SST^NrrTJt ^:(slinc|d:

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Shlokas 9: W h e n Mars associates w i t h Mercury and others, the native is brave, a protector, addicted to women of others, and miserable

137 respectively. He is a musicologist, an orator and a wizard respectively when M e r c u r y associates w i t h Jupiter, etc. Comments: Mars-Mercury combination makes one strong and brave, even a wrestler or a boxer. When Mars combines with Jupiter, a highly benevolent and desirable yoga is formed. This goes by the name of Guru-Mangala yoga which ensures success and status through the native's personal efforts. A combination of Mars and Venus has been decried by Varaha-Mihira in his Brihat Jataka as productive of a moral wreck. The native is likely to be addicted to the wives of others. A Mars-Saturn conjunction is generally not considered favourable. The native tends to suffer a lot in life. This conjunction falling in the tenth house of the chart may not be considered too bad. When Mercury and Jupiter combine in any house or sign, the native is well versed in the science and art of music, and is an intellectual. Mercury-Venus conjunction confers eloquence on the native. Mercury and Saturn together make the native a magician. We have here the results of the above mentioned combinations according to the Saravali: Mars-Mercury: Suffers misfortune because of his wife, not too rich, deals in gold and iron, a man of skills, looks after a widow or a base woman, adept in making medicines. Mars-Jupiter:

A sculptor, versed in scriptures, very intelligent, a skilful lecturer, revered by the learned.

Mars-Venus:

Revered, a leader among men, a mathematician, addicted to the wife of someone else, given to gambling, lies and cheating, an actor.

Mars-Saturn:

Adept in metals and magic, a betrayer, a skilled thief, bereft of Dharma, quarrelsome, has danger from poison or weapon.

Mercury-Jupiter: Well versed in the arts of dance, singing and music, learned, wise, blessed with comforts. Mercury-Venus: Extremely wealthy, versed in scriptural learning, a fine sculptor, a knower of secrets, sweet-

138 tongued, singer, ever mirthful, fond of perfumes, garlands, etc. Mercury-Satum: Ever in debt, a cheat, haughty, skilful learned, sweet of tongue, fond of travel.

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Shlokas 10: W h e n Jupiter combines w i t h Venus, the native is blessed w i t h several good qualities. Jupiter w i t h Saturn makes one a potter. Venus joining w i t h Saturn makes one earn w i t h the help of his wife. The results of three-planet combinations may also be pronounced similarly. Comments: Jupiter and Venus are the two highly potent benefics. Their association bestows on the native several good qualities. There, however, appears to be a little conflict here since Jupiter is a planet of renunciation while Venus signifies indulgence. JupiterSaturn combination makes one skilful in making earthenware. When Venus and Saturn combine, the native becomes financially sound after marriage or his spouse contributes to his prosperity. Here are the results of the above-mentioned combinations according to the Saravali: Jupiter-Venus: Makes his living through his learning and knowledge, well-established in his defined Dharma, blessed with a virtuous wife, very wise and wealthy. Jupiter-Satum: Brave, very wealthy, the head of a town or city, renowned, leader of a village, an organisation or a group of people. Venus-Saturn: Adept in woodcraft, a barber, a sculptor or a painter, a fighter, fond of travel, owns herds of catde. Varaha Mihira states that the wise astrologer should interpret three-planet combinations in a manner similar to two-planet combinations.

139

d^ollJifdlcIrM; ?gmT cHiltr^ch^d n ? ? | | Shlokas 11: Four or more grahas i n a sign cause 'Pravrajya'. The strongest of the grahas confers its Pravrajya on the native. W h e n several grahas are strong, they all cause their Pravrajya, w i t h the strongest one causing the first Pravrajya and the remaining ones following according to their strength. Comments: 'Pravrajya' here means 'Samnyasa' or renunciation. When one leaves one's home, relations and material possessions, one becomes a renunciant. When four or more planets are concentrated in one sign, they tend to incline the native tov^^ard renouncing worldly possessions in order to attain higher spiritual goals. Each planet has its own specific nature and the type of Samnyasa that one acquires depends on the nature of the strongest amongst the conglomeration. When several planets in the conglomeration are strong, the strongest one confers its results before others. The next one in strength confers its effects next, and so on. Renunciation has been held to be a virtue not only in India but almost everywhere. In India in particular, the renunciant is held in very high esteem. In ancient times, when the Vedic culture was in vogue, Samnyasa was an integral part of one's worldly existence. The human life span, of roughly a hundred years, was divided into four quarters, each one called an 'Ashrama'. The first one was the 'Brahmacharya Ashrama' which was characterised by strict discipline and studying usually with a teacher. The second one, the 'Grihastha Ashrama', was perhaps the most important; this was the phase of being a house-holder, i.e., getting married, having children, earning and performing most of the worldly duties, including sustaining the remaining three 'Ashramas'. The third one, the 'Vanaprastha Ashrama', involved leaving the home for the woods and spending time in contemplation and meditation. According to one view, this Ashrama' would qualify to be considered as 'Pravrajya'. 'Samnyasa Ashrama' was the fourth phase when the individual would be completely cut off from his

140 earthly yearnings and transmit his spiritual benevolence on others. Samnyasa may also be taken up directly, without going through any of the other three phases.

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Shlokas 12: The different types of Samnyasins represented by the planets from the Sun onwards are respectively an ascetic, a Kapalika or worshipper of Shakti, a Buddhist monk wearing red cloth, an Aajivika (a class of Vaishnavites), a B h i k s h u (a Samnyasin who lives on alms alone), a Charaka (one wearing a circular discus) and a Naga (one without robes). If the Pravrajya-causing graha is subjugated i n 'graha-yuddha', the native takes up Samnyasa indicated by the winner. Comments: The type of Samnyasa taken up by a native differs with the nature of the strongest of the grahas in the multi-planetary combination giving rise to Samnyasa. When the Sun is the cause of Samnyasa, the native becomes an austere ascetic living on roots and fruits, and busies himself in divine meditation. The Moon makes him a Kapalika or one who worships Shakti. With Mars as the causative graha, one becomes a monk who wears a red robe. Mercury makes him an Aajivika or a certain Vaishnavite. When Jupiter causes Samnyasa, the native leaves his home and his possessions, and lives on alms only. A strong Venus in the multiplanetary conglomeration gives rise to a Samnyasin who carries a circular discus. Saturn makes him a naked ascetic. The above results only occur if the graha has not been defeated in grahayuddha or planetary warfare. When the graha loses in planetary warfare, the native gives up the Samnyasa conferred by the loser and changes to the one indicated by the winner. Two grahas, other than the Sun and the Moon, are considered to be involved in graha-yuddha when they are located on the same degree of longitude. Of the two planets in graha-yuddha, the one placed northward is generally considered the winner over the one placed southward.

141

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Shlokas 13: W h e n the graha causing Samnyasa is combust due to its proximity to the Sun, the native devoutly follows the respective Samnyasa without formal i n i t i a t i o n into the order. W h e n the Samnyasa-causing graha is subjugated (in grahayuddha) by a strong planet or is aspected by a strong planet, the native desires to be formally initiated into the Samnyasa order but does not get initiation (by a guru or preceptor). Comments: Being initiated into the Samnyasa order by a competent guru or an enlightened master is something highly desirable. It may be clarified that the mere presence of four or more grahas together in a single sign does not confirm the fructification of this yoga. The grahas should not be combust nor defeated in grahayuddha for an unblemished Samnyasa. Also, the yoga should form in benefic houses like the kendras or trikonas or in the second or the eleventh house. Several different combinations of four or more planets can form in a sign or house, giving rise to a large variety of Samnyasa yogas. It may, however, be pointed out that a multiplanetaiy conglomeration in one house or sign is only one way of causing a Samnyasa yoga. There are numerous other combinations described in the classics which ensure that the native gives up his worldly attachments and takes up the path of renunciation or Samnyasa. We mention hereunder some of the Samnyasa yogas as described in the Saravali. •

When the Moon occupies the Drekkana of Saturn and receives the aspects of Mars and Saturn, the native takes up Samnyasa.

•

The Moon in the navamsha of Mars aspected by Saturn produces a Sanyasin. The nature of Samnyasa taken up is decided by the lord of the navamsha occupied by the Moon (i.e., by Mars).

•

When the lord of the sign occupied by the natal Moon is aspected by Saturn alone and by none else, the lord of the

142 Moon sign confers its own Pravrajya or Samnyasa upon the native. It is desirable here to take into consideration the already mentioned factors (like the strength of the Moon-sign lord or its combustion, etc.). •

When a weak and debilitated lord of the natal Moon sign aspects a strong Saturn located in a kendra, the native is luckless and takes up Samnyasa.

•

When even one amongst the Moon, the Sun and Jupiter is without weakness and occupies the lagna or the tenth or the twelfth house, and is aspected by a powerful Saturn, the native is a suffering Samnyasin.

•

If a strong Moon, in the navamsha of a benefic, occupies the tenth house while the remaining planets obtain exaltation, and a strong Saturn aspects them all, the native happens to be an independent Samnyasin even while he is a king.

•

A very strong Moon, in Shukla Paksha (waxing phase of the Moon), aspecting a debile lagna lord, produces a Samnyasin who is penurious, without his near and dear ones, tormented by sorrows and managing his sustenance with difficulty only.

•

The native takes to Samnyasa if Saturn, occupying the navamsha of a benefic, aspects the Moon and also other grahas which latter get exalted in the navamsha.

•

The ancient masters declare that the lord of the natal Moon sign aspected by all the remaining grahas situated in a single sign confers certain Samnyasa.

•

When the Sun is the graha causing Samnyasa, the native builds his Ashrama on a mountain or a river bank, and worships the Fire-god. Or he is engaged in the worship of the Sun-god. He is a devotee of lord Ganesha or of Parvati (the spouse of lord Shiva), chants the Gayatri mantra in the forest, bathes in the sacred Ganga and remains a celibate.

•

When the Moon causes Samnyasa, the native is a Kapali (begging in a 'skull'), applies sacred ash to the body, worships lord Shiva, renounces the social bonds to devote himself to the Mother Goddess, a lover of solitude, attracted toward sacred scriptures, harsh.

143 •

With Mars as the graha causing Samnyasa, the native is a follower of Buddhism, without the tuft of hair on the head, a Samnyasin in white robes, one wearing fine red clothes, with control over his senses.

•

Mercury as the graha causing Pravrajya makes one live by cheating others, a devotee of Garuda, versed in the 'Mayura' and 'Rakshasa' Tantras (or baser spiritual disciplines).

•

Jupiter makes one a Samnyasin that carries a single or a triple staff, wearing ochre robes, a follower of Vanaprastha (the philosophy of voluntarily renouncing worldly possessions), living on milk and fruits, following strict rules of the Grihastha Ashrama (the phase of a house-holder), a celibate, bathing in places of pilgrimage.

•

When Venus causes Pravrajya, the renunciant follows discipline appropriate to the yajna of lord Shiva, or gets initiated in the Vaishnava system, and is a wanderer.

•

When Saturn causes Samnyasa, the native is arrogant, a naked saint, a beggar, indulges in rigorous practices under a dwarf tree.

The above-mentioned yogas must be carefully identified and their results assessed keeping in mind their strength or weakness, their location in the horoscope, their lordship over the various houses of the chart, and the operation of appropriate dashas.

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Shlokas 14 and 15: W i t h the M o o n i n a Chara rashi, the native has unstable fame as vi^ell as friendship, a volatile nature, inclination tovirard aimless wandering, and inability to stick to his resolve. W h e n the M o o n is i n a Sthira rashi, the reverse is true; such a native is of a forgiving nature and lazy or indecisive.

144 In a Dwiswabhava rashi, the native is of a charitable nature, grateful, courageous, and capable of undertaking varied ventures. W h e n the M o o n falls i n a biped, a quadruped or i n a water-related sign, the native acquires the qualities of such rashis. Comments: The seven shlokas from shloka 14 to shloka 20 are concerned with the nature of rashis or zodiacal signs, and with the houses. When the Moon occupies a Chara or a movable rashi, the native has fleeting fame and fortune. His friendship is unstable and so is his nature. He is unable to stay at one place for long and, therefore, is physically mobile. The promises that he makes seldom get fulfilled and the discipline that he intends to enforce on himself does not last long. The Chara or movable rashis are the signs Mesha (Aries), Karaka (Cancer), Tula (Libra) and Makara (Capricorn). There signs are characterised by motility and changeability. There is an element of nimbleness in such natives. The negative aspect of this is unreliability in relationships and inability to stick to any decision or idea for a long time. However, since there is both mental and physical agility, the native is able to take quick decisions and to adapt to changing circumstances. They come out with new ideas but are themselves unable to stick to them long enough to fulfil them. The Sthira or fixed rashis are Vrisha (Taurus), Simha (Leo), Vrishchika (Scorpio) and Kumbha (Aquarius). These signs are characterised by fixity or lack of change. When the Moon occupies a Sthira rashi, the results are the reverse of what has been said about the Chara rashis. That is, the native enjoys lasting fame and fortune. He has stable friendships and a reliable nature. He tends to change his place of residence less often and is thus physically stable. He is capable of fulfilling his promises and of sticking to his resolve. The positive aspect of all this is his reliability and trustworthiness. However, he takes long to take a decision and is unable to adapt quickly to changing circumstances. He is physically lazy and lacks the nimbleness of a native with the Moon in a movable sign. Such a native also has a forgiving nature.

145 The Dwiswabhava or mutable rashis are Mithuna (Gemini), Kanya (Virgo), Dhanu (Sagittarius) and Meena (Pisces). These signs possess the qualities of both the Chara rashis as well as the Sthira rashis. It is generally believed that the first half (0° to 15°) of a Dwiswabhava rashi has a predominantly fixed nature as this part of it lies close to a fixed sign, while the second half (15° to 30°) of it has a predominantly movable nature as it lies close to a movable sign. The Dwiswabhava rashis belong to Mercury and Jupiter, both natural benefics as well as planets of intellect and wisdom. The placement of the Moon in these signs confers on the native the qualities of these signs. The native in such a situation has a generous disposition and a tendency to provide for others. He tends to remember any act of kindness done to him. Unafraid, he is highly capable and takes up varied ventures during his lifetime. He is highly enthusiastic and resourceful. When the Moon occupies a biped or a quadruped or a waterrelated sign, the native tends to acquire the qualities which are specific to that sign. Thus, a biped sign (any of rashis Mithuna, Kanya, Tula, Kumbha and first half of Dhanu) indicates that the native loves to stay in a village or a town, not away from human company. If the Moon occupies a quadruped sign (any of rashis Mesha, Vrisha, Simha, later half of Dhanu, first half of Makara), he likes forests, hilly terrains and wilderness. The native is fond of water as well as watery places if the Moon occupies a waterrelated sign, like Karka (Cancer), Meena (Pisces) and the second half of Makara (Capricorn). If the Moon occupies Vrishchika (Scorpio), the native is fond of both human habitations as well as jungles. Varaha Mihira thus gives a lot of importance to the sign occupied by the Moon.

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Shlokas 16: W h e n the M o o n is aspected by the lord of the sign occupied by it, the native becomes a king. W h e n aspected by a friend of such a lord, the native becomes w^ealthy. The M o o n attains

146 auspiciousness if it is aspected by benefic lords of its Drekkana, Navamsha, Dv^^adashamsha and Trimshamsha, not by others. Comments: Aspect on the Moon, by the lord of the sign occupied by the Moon, is considered auspicious and makes the native a king or equivalent to a king. When the Moon is aspected by the friend of the lord of the sign occupied by it, the native does not become a king but is wealthy. In the divisional charts also, particularly in Drekkana, Navamsha, Dwadashamsha and Trimshamsha charts, the aspect on the Moon by the lord of the sign occupied by it in the respective divisional chart makes it auspicious and beneficial, particularly when such a lord is a benefic by nature. If such a sign lord is other than a benefic (i.e., a^alefic!], the good results do not happen. i^wjiPd •!5!FT «rraR|j5rf#^

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-^trm: MbiiRiHI: W^iRbil oi|A)|bdi|MI: II %^ II Shlokas 17: Benefics nourish the lagna and the other houses by their location there w h i l e malefics destroy them. Benefics i n the sixth destroy the enemies. A l l planets attain maleficence when they occupy the twelfth or the eighth. Comments: Here are some simple rules about which houses would prosper and which would suffer. When natural benefics occupy any house, that house tends to prosper. Natural malefics have the contrary effect; they tend to destroy or harm the significations of the house that they occupy. The sixth house is the house of enemies. Natural malefics in the sixth house tend to destroy the enemies of the native. According to Varaha Mihira, natural benefics in the sixth house also destroy the native's enemies. As far as the eighth and the twelfth houses are concerned, all planets, whether natural benefics or natural malefics, behave as malefics when they occupy these houses. We may add that planets in the sixth, the eighth and the twelfth have a special relevance in matters pertaining to health. Their dasha periods affect the health of the native adversely.

147

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Shlokas 18: The M o o n i n the Mesha, Vrisha or Karka lagna makes the native good looking and wealthy. In the remaining rashis, it renders the native disabled, stupid and penurious, more so if the birth coincides w i t h Krishna Paksha. Comments: The Moon in the lagna is not praised much unless the sign in the lagna happens to be either Mesha (Aries], Vrisha (Taurus) or Karka (Cancer). When any of these three signs falls in the lagna and the Moon too is there, the native has good looks and is prosperous. In any other sign in the lagna, the Moon produces adverse results. These adverse results, which manifest as physical disability, poverty and mental deficiency, are particularly severe when it is Krishna Paksha, i.e., the Moon is in its waning phase.

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Shlokas 19: The native has poor vision if the S u n occupies the lagna. If the lagna happens to be Mesha and the S u n occupies it, the native suffers from haziness of vision. W i t h Simha lagna, there occurs night blindness. If the lagna is Karka, there is instability of the eyes. If the S u n or the M o o n occupies the twelfth from the lagna, the native is one-eyed. Comments: Placement of the Sun in the lagna is not good for eyes as well as vision. This placement is adverse even if the Sun is exalted in the lagna or in its own house or in the house of its bosom friend, the Moon. Understandably, it is far more adverse for vision when it is debilitated or placed in an inimical sign in the lagna. The Sun and the Moon are also adverse when placed in the twelfth house. They make the native one-eyed when they are individually located in the twelfth house. The Sun in the twelfth house is likely to damage the right eye while the Moon there

148 damages the left eye. It is important to note, however, that predictions on these matters must be made only very carefully as the adverse effects do not manifest if the chart does not have sufficient additional affliction to merit such a serious disability as the loss of an eye or complete loss of vision.

Shlokas 20: The desired effects increase by a quarter as the planet occupies its friend's house, its o w n house, its Moolatrikona and its exaltation. In the sign of an enemy, the good effect is meagre only. The effect of one close to the S u n is only adverse and not beneficial. Comments: The desired effects of a planet are one quarter in quantity if the planet is in the house of its friend. It is two quarters if the planet occupies its own house. When the planet occupies it Moolatrikona sign, the good effects produced by it are three quarters. Fully beneficial effects are produced when the planet is in its sign of exaltation. If the planet occupies the house of its enemy, the good effects are largely lost. When the planet is combust because of its proximity to the Sun, it only produces adverse results and no good effects.

Shlokas 21: The results of various navamshas falling i n the lagna, from Mesha on^vards are: a thief, one who enjoys physical pleasures, intelligent, wealthy, a king, impotent, fearless, penurious, wicked, a sinner, agitated and virtuous. Comments: Six shlokas, from shloka 21 to shloka 26, here deal with specific dispositions of grahas and signs and this subject has been labelled as Ashrayayoga-Mrupana or exposition of planetary placements. The above shloka briefly indicates the results of various signs identical with the navamsha lagna, starting from the sign Mesha.

149 When Mesha (Aries) happens to be the navamsha lagna, the native tends to be a thief. With Vrisha (Taurus) as the navamsha lagna, the native enjoys varied pleasures of life. Mithuna (Gemini) as the navamsha lagna renders the native highly intelligent or a genius, a quality of the sign lord Mercury. With Karka (Cancer) as the navamsha lagna, the native is wealthy. Simha (Leo) identical with the navamsha lagna makes the native royal, a king or an overlord. When Kanya (Virgo) happens to be the navamsha lagna, the native is likely to be impotent, another quality of the sign lord Mercury. Tula (Libra) as the navamsha lagna makes the native unafraid. When Vrishchika (Scorpio) happens to be the navamsha lagna, the native tends to be poor. Dhanu (Sagittarius) as the navamsha lagna makes one wicked. When Makara (Capricorn) happens to be the navamsha lagna, the native indulges in sinful deeds. Kumbha (Aquarius) as the navamsha lagna makes one agitated, aggressive and violent. Meena (Pisces) as the navamsha lagna confers on the native virtue and benevolence. It may be noted that the results mentioned here pertain to the sign falling in the navamsha lagna irrespective of the sign rising in the lagna chart.

Shlokas 22: Starting form one planet i n its o w n sign, and increasing by one, the native is appropriate to his family i n status, prominent i n his family, revered by his dear ones, wealthy, enjoying worldly pleasures, equivalent to a king, and a renowned king himself. If the planets occupy the signs of their friends, the effects are somewhat diminished i n intensity.

150 Comments: Here are the results of planets when they occupy their own signs or those of their friends. When, in a given horoscope, one planet occupies its own sign, the native has the same social and financial status as that of his other family members like parents and siblings, etc. When two planets are located in their own signs in the chart, the native is prominent amongst his family members. Three planets located in their own houses in the chart earn him not just prominence in his family but also reverence of his near and dear ones. The native becomes wealthy as four planets in the horoscope happen to occupy their own signs. When five of the seven planets occupy their own signs, the native is destined to enjoy varied physical pleasures. With six planets occupying their own signs, he has a status equal to that of a king. When all the seven planets (excluding Rahu and Ketu) occupy their own signs, the native becomes a renowned king himself. When planets occupy the houses of their friends, instead of their own houses, the results produced are similar to the ones described above. However, the intensity of those results is somewhat diminished. It is not easy to find charts where all the seven planets would occupy their own houses. It may also be relevant to consider the role of such a disposition in the navamsha or in any other varga chart. n
Shlokas 23: W h e n three or four planets are exalted, a native born i n a royal family becomes a king. If five or more planets are exalted, one born i n an ordinary family becomes a king. Similar results may be expected from planets i n their Moolatrikonas. Comments: After mentioning the results of planets occupying their own or friendly houses, the author goes on to narrate the results of exaltation of planets. A n exalted planet is specifically disposed to giving benefic results. The more the number of planets exalted, the stronger the chart that contains them.

151 When three or four planets in a chart are exalted, a person of royal lineage becomes a king. A n ordinary individual in such a situation would only gain a high status but not acquire kingship. However, if five or more planets in a chart attain the state of exaltation, even an ordinary individual rises to become a king. We are told here that similar results may be expected from planets occupying their Moolatrikona signs. It may be pointed out that exaltation indicates the strongest disposition of a planet. Moolatrikona comes next, followed by own sign.

Shlokas 24: Starting from one planet i n its debilitation or location i n the house of its enemy, and progressively increasing by one, the native is poor, troubled, stupid, ailing, incarcerated, ever tormented, and w^orth slaying. Comments: When planets occupy their signs of debilitation or those belonging to their enemies, adverse results are produced. The extent of adverse results increases directly with the number of planets thus afflicted. If only one planet in the chart is debilitated or placed in the sign of its enemy, the native suffers from poverty. When two planets are debilitated or occupy inimical signs, the native undergoes suffering in various ways and is generally troubled. Three planets in debilitation or in inimical houses in a chart make the native a simpleton or a fool. When four of the seven planets are either debilitated or occupy inimical signs, the health of the native suffers and he becomes prone to ill health. Five planets afflicted in the manner indicated above confer incarceration on the native. With six planets afflicted thus, the native is ever tormented, continuously struggling and a failure in life. When all the seven planets in a given chart are either debilitated or located in inimical houses, the native is harmful to his surrounding and deserves to be eliminated. It is important to note that it is not possible to have all the planets either exalted or debilitated in a given chart. The exalted authors of our ancient texts could not have been unaware of such facts. It is, however, possible to have a situation where all planets

152 are exalted or debilitated in the navamsha chart. It is our humble suggestion to our readers to attempt to identify such planetary dispositions in the navamsha chart also. Hasn't it been stressed in the classics that in case of a disparity between the lagna chart and the navamsha chart, it is the latter that takes precedence? The results of planetary dispositions mentioned in shlokas 2224 may now be tabulated (Table XII-1). Table XII-1: Results of varied planetary dispositions No. of Own house/ Planets Friend's liouse

One Two Three

Four Five Six Seven

Exaltation 1 Moolatrilcona

Retains family status High Status Prominent in the family - do Revered by dear ones One from royal family becomes a king Wealthy - do Worldly pleasures Even a commoner becomes a king Equal to a king - do A renowned king - do -

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Debilitation/ Enemy's house FOOT

Troubled Stupid

Ailing Incarcerated A failure in life Worth being slain

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Shlokas 25: Even one planet i n exaltation aspected by a friendly planet makes the native a king. Three or more strong planets i n kendras ensure kingship for the one born i n a royal family. Comments: A single planet in exaltation when aspected by a friendly planet can confer kingship on the native. A l l yogas that are supposed to make one a king are in reality Raja-yogas that elevate the stature of the individual. Obviously, when several planets are exalted and aspected by their friends, the status is further enhanced. These yogas make their natives prominent administrators and high officials in the government. Location of planets in the kendras is also a welcome disposition. When three or more planets are placed in the kendras

153 in a chart, one born in a royal family becomes a king. A commoner in such a situation would enjoy high status.

Shlokas 26: A king is born w h e n a vargottama M o o n or a vargottama lagna is aspected by four or more planets. The stronger of the yoga-causing planets confers kingship during its dasha period. Comments: Being vargottama (i.e., being in the same sign i n the rashi as well as the navamsha charts] is a disposition of strength. The native attains prominence when the lagna or the Moon is vargottama. Further strength is conferred on the lagna or the Moon if four or more planets aspect either of these. The good results indicated by this planetary disposition come to pass during the dasha of the strongest of planets aspecting the lagna or the Moon as the case may be.

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Shlokas 27: This chapter on "Miscellany" has dealt w i t h yogas of the M o o n , combination of planets, nature of rashis, results of aspects, matters pertaining to houses, exposition of planetary placements and yogas that confer kingship, i n this order.

Thus ends the twelfth chapter of the Laghu Jatakam of Varaha Mihira titled 'Miscellany'.

13 3T8T "^^T^T^fhTTTS^mT: The Nabhasa Yogas The Nabhasa yogas deserve a Httle prehminary introduction. These yogas, the 'yogas of the sky' ('Nabha' = sky), are generally overlooked or ignored by the casual astrologer. They are, however, quite important and deserve attention much before any serious thought is given to the study of a horoscope by the usual approach. This special group of yogas is so named because these yogas depend upon the planetary configuration in the heavens without consideration for their ownership of houses or conjunctions and aspects. They thus are not lagna-specific. Since these yogas relate to the planetary configuration in the heavens and not to specific lagnas, similar yogas are likely to exist in the charts of individuals born close to each other in time. The Nabhasa yogas give an overall view of a person's life pattern. They reveal a native's strengths and weaknesses, his positive and negative traits, his inclinations, his reactions and his vulnerabilities. These yogas are said to give their results all through one's life. They thus do not depend upon any dasha order to manifest their results. They, for the same reason, cannot be employed to predict specific events in the life of a native since they only reveal a pattern. It is a different matter that fluctuations in dasha order will cause varying fluctuations in fortune, within the broad limits prescribed by the Nabhasa yogas existing in the chart. The classics describe four major categories of Nabhasa yogas. Each main category has further divisions that provide a total of thirty-two different sorts of such yogas. Still finer divisions give us a total of 1800 varieties of Nabhasa yogas. A n important point that gets stressed by an understanding of these yogas is that planets ('grahas') represent life force. A specific concentration of planets

155 in specific areas of the zodiac or in specific houses of the horoscope results in concentration of life force in such specific areas and yields specific results. A little understanding of this aspect will help us understand these yogas better. Planets as Life Force Houses and signs: When planets occupy any given houses, they exert life force in those areas that they inhabit. Such areas get activated by their occupation. Similarly, when planets are situated or concentrated in certain specific signs of the zodiac, the characteristics of those signs become prominent in the life of the native. Eventually, the life force represented by the planets finds expression under the modifying influence of houses and signs. Extent of Concentration: When several planets congregate only in a few houses of the chart, they result in tremendous concentration of energy in a limited area. This may result in expression of strength in a specific area at the expense of some other areas of the chart which are deprived of such energy. A concentration of planets thus represents an imbalance in the chart. Visible and invisible areas: Houses one to seven represent the dark or invisible half of the horoscope. Houses seven to one represent the bright or visible half of the chart. When planets concentrate in the invisible half, the native tends to remain in oblivion and his activities don't get fully exposed to the world. His positive traits don't get recognition and his weaknesses remain concealed from the world. When the visible half of the horoscope becomes strong by concentration of planets there, the native tends to become famous and well known. However, his failings also get exposed. Adverse houses: It is important to consider the role of some of the adverse houses like the sixth, the eighth and the twelfth. These houses are generally condemned by astrologers. However, there are certain positive aspects of these houses also. It is important to consider the inherent nature of each house in detail before it is possible to understand the effect of concentration of life force in such areas. Mutual planetary relations: When planets are mutually harmoniously placed, the life force represented by them finds a

156 freer expression. Tiius, planets placed in mutual kendras or in 3/11 or 5/9 from each other tend to prove beneficial to each other. When, however, they are 2/12 or 6/8 from each other, problems arise and their effects are restricted. Dasha scheme: We have already stated that Nabhasa yogas are independent of the dasha scheme in the manifestation of their results. However, it will be seen that their benefic and malefic results would be modified i n extent by the nature of operating dashas. It is, therefore, recommended that Nabhasa yogas be studied independently as well as with the usual chart analysis. Major categories of Nabhasa yogas Four major categories of Nabhasa yogas have been described. These are as under: 1. Aashraya (i.e., 'refuge'): They are of three types and they depend upon the congregation of planets in any of the three major divisions of signs, viz., Chara (movable), Sthira (fixed) and Dwiswabhava (mutable). 2. Dala (i.e., 'a faction'): There are two of them. 3. Aakriti (i.e., 'appearance'): They have twenty variations. The names of most of these suggest the likely appearance that the congregation of planets would acquire in the sky. One of them, the Gada Yoga, has four variants so that, in effect, there are twenty-three Aakriti yogas. 4. Saniihya (i.e., 'number'): There are seven of them, depending upon the number of houses over which the seven planets are distributed. Depending upon the varying planetary combinations that are possible here, there exist one hundred and twenty-seven variants of the Sankhya yogas. Note: 1. We have a total of thirty-two major varieties of Nabhasa yogas. These include three Aashraya yogas, two Dala yogas, twenty Aakriti yogas and seven Sankhya yogas (34-2-(-20-)-7=32). 2. Excluding the Aashraya and the Sankhya yogas, there are a total of one hundred and fifty varieties of Nabhasa yogas. These include twenty-three Aakriti yogas and one hundred and twenty-seven Sankhya yogas (23-t-127 = 150).

157 3. Considering that there are one hundred and fifty finer variants of Nabhasa yogas for any given lagna, there could be eighteen hundred such variants for all the twelve lagnas (150 x 12 = 1800). 4. Nabhasa yogas depend upon a congregation of planets in a specific manner in the chart. It may be seen that in a large number of charts, Nabhasa yogas may not be present strictly according to the definition of the classics. In such situations it is important to understand the essence of these yogas and recognise the presence of these yogas in a modified form so as to make some analysis possible. The purists, of course, may not like this view of ours. After this detailed introduction to the Nabhasa yogas, we now proceed to the text proper.

Shloka 1: W h e n all planets occupy Chara (movable) signs, etc., there result Aashraya yogas by the names Rajju, Musala and Nala. S u c h natives are respectively jealous, self-respecting and wealthy, and each one of them is prominent w i t h i n his family. Comments: Three Aashraya yogas are described here. (i) Rajju (a 'tuft'): This yoga results when all planets occupy Chara (movable) rashis. The result is a jealous individual. Inherent in his nature is the mobility of the Chara rashis. He is ambitious and competitive and does not like others to be better than him. The Rajju yoga additionally makes him capable of taking quick decisions but also cruel and unreliable. Their fame and friendship are fleeting. They are unable to stick to one place or one concept. (ii) Musala (a 'pestle'): When all planets occupy Sthira (fixed) rashis, the resulting yoga is called as the Musala yoga. The native with this yoga in his chart is self-respecting. He also tends to be haughty and arrogant. Fixed signs confer on him the characteristics of fixity, immobility, stubbornness and reluctance to change his stand or concept. The positive aspects of this are fame, reliability

158 and fixity of purpose. Such people earn fame and make good friends. (iii) Nala (a 'reed'): This yoga arises when all planets occupy Dwisvabhava (mutable) rashis. The native with this yoga is wealthy. Additionally, this yoga is supposed to make one good of looks, resolute, very clever and fond of his near and dear ones. The Dwisvabhava rashis are the most benevolent and intellectual signs of the zodiac since they belong to Mercury (intelligence) and Jupiter (wisdom). With either of the above yogas in his chart, the native attains prominence within his family. It may be pointed out that the Aashraya yogas result when all planets occupy the specific group of signs as mentioned above. In case even a single planet strays out of the specified confines, the classical yoga does not form. However, we have seen that when most of the planets (e.g., five out of seven) occupy a particular category of signs, the nature of those signs forms a prominent part of the nature of the individual, even though the yoga does not obtain as per the classical description. In addition, it is also important to identify which signs are not represented in the chart. For example, if no planets occupy the fixed signs in a chart, the element of fixity and reliability is missing from the nature of the individual.

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S h l o k a 2: Of the two Dala yogas, the Sarpa yoga results when the malefics occupy any three kendras, while the Maala yoga results when the benefics occupy any three kendras. Birth i n the Sarpa yoga results i n intense misery while that i n the Maala yoga gives varied pleasures. Comments: There are two Dala yogas: Sarpa (a serpent) and Maala (a wreath). A l l malefics confined to any three kendras produce the adverse Sarpa yoga while all benefics confined to any three kendras confer the highly desirable Maala yoga. (i)

The Maala yoga of the Nabhasa variety is different from

159 another Maala yoga which results when the seven planets occupy seven consecutive houses without interruption. That yoga has twelve variants depending upon which house the 'Maala' starts from. (ii) Kendra houses are the pillars of a horoscope. Malefics located in the kendras are considered very harmful while benefics confined to the kendras produce highly benefic results. (iii) Benefics here mean Mercury, Jupiter and Venus. The Moon is generally not included amongst benefics in a Dala yoga nor is it considered a malefic. Because of the mutual proximity of Mercury and Venus, it occurs less frequently that the two of them are in different kendras. In other words, it is less frequent that Mercury, Jupiter and Venus occupy three different kendras. This makes the Maala yoga of the Nabhasa type less frequent. (iv) By 'malefics' is meant the Sun, Mars and Saturn. Rahu and Ketu are not considered in the classical description of the Nabhasa yogas.

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S h l o k a 3 and 4: A l l planets i n two adjacent kendras result i n the Gada yoga. A l l planets i n the lagna and the seventh house give rise to the Shakata yoga while all of them i n houses four and ten form the Vihanga yoga. A l l planets confined to the lagna, the fifth and the n i n t h houses constitute the Shringataka yoga. Planets i n (the trinal) houses other than Shringataka give rise to the Hala yoga. The results of these yogas i n the respective order are: a performer of yajnas, one w h o lives by driving a cart, a message bearer, one w h o is ever i n comfort, and a farmer.

160 Comments: We now come to the Aakriti yogas. Five yogas have been mentioned in the above two shlokas: (i) Gada (a 'mace']: This yogas results when all the seven planets are confined to two adjacent kendras. There are thus four varieties of this yoga depending upon which two adjacent kendras are occupied by planets. We may thus have: • A l l planets in the lagna and the fourth house. This is called as the Gada yoga. • A l l planets in the fourth and the seventh houses. This is ' labelled as the Shankha yoga. • A l l planets confined to the seventh and the tenth houses. This is named as the Vibhuka yoga. • A l l planets located in the tenth house and the lagna. This has been called as the Dbwaja yoga. One born in any of the Gada yogas in supposed to be well versed in mantras, tantras and the conduct of yajnas. He is wealthy, learned, envious of others and ever engaged in earning money. (ii) Shakata (a 'carf]: This yoga forms when all the planets occupy houses one and seven. When this yoga forms in the chart, the native is supposed to earn his living by driving a cart. This yoga results in penury, privations, ill health, discord with wife and earning only through hard labour. The Shakata is an adverse yoga which can neutralise the good effects of several benefic yogas in the chart. Concentration of all planets in two opposing kendras can create a lot of conflict and confusion. Those with this yoga in their chart suffer struggles all through their lives. (iii) Vihanga (a 'bird']: Also called Vihaga or Pakshi yoga. It results from all planets being confined to houses four and ten. The emphasis here shifts to the tenth house and this behaves as a benefic yoga. The native with this yoga in his chart is a wanderer, generally in the service of an organisation or the government, a message bearer or an ambassador. Under a favourable dasha order, this yoga tends to give favourable results. This yoga may make the native rise

161 high in his profession. Such people tend to get frequent transfers during their professional career, or their job involves travel. (iv) Shringataka (a 'pinnacle']: When all planets confine themselves to the three trinal houses, viz., the lagna, the fifth and the ninth, the resultant favourable yoga is called the Shringataka yoga. With this yoga in the chart, the native is supposed to lead a highly comfortable life. Other results attributed to this yoga include courageous nature, liking for combat, wealth and wisdom. Given a favourable dasha order in the chart, the native with this yoga tends to rise high in status. (v) Hala (a 'plough']: This yoga arises when all planets are confined to trinal houses other than those mentioned for the Shringataka yoga. There are thus three variants of this yoga which depend upon the location of all planets in the trinal houses: • 2, 6 and 10, or • 3, 7 and 11, or • 4, 8 and 12. One born with a Hala yoga in his chart tends to live by agriculture or by farming. Such a native is generally servile, has a strong appetite, is blessed with friends and is often tormented by poverty. The Shringataka and the Hala yogas result when the planets are confined to one of the four trinal group of houses. These are • Dharma or virtuous deeds: houses 1, 5 and 9. • Artha or material pursuits: houses 2, 6 and 10. • Kaama or sensual pleasures: houses 3, 7 and 11. • Moksha or final emancipation: houses 4, 8 and 12. When planets are confined to any of the above mentioned trinal houses, they acquire the qualities of the respective trine. The results accruing from these yogas must, therefore, be interpreted keeping in view the inherent characteristics of the relevant trinal group of houses.

162

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Shlokas 5, 6 and 7: A l l malefics i n houses 4 and 10, and benefics i n houses 1 and 7 give rise to the Vajra yoga. Reverse of it constitutes the Yava yoga. The Kamala yoga results from planets of mixed nature occupying these (1, 4, 7 and 10) houses. Placement i n houses other than these forms the Vaapi yoga. (5) From the lagna and each of the kendras, the placement of planets i n four contiguous houses give rise to the Yoopa, the Ishu, the Shakti and the Danda yogas. Next foUow^ the results of the yogas Vajra, etc., w h i c h are: (6) Happy i n early life and o l d age; happy during the middle portion of his life; wealthy; wanting i n comforts; a renunciant; fond of violence; bereft of wealth; and devoid of near and dear ones. (7) Comments: Eight different yogas are being referred to in shlokas 5 and 6. Shloka 7 indicates the results of these yogas. It may be pointed out that such yogas may not obtain strictly according to the text in most of the charts. Slight variations in their formation may be accepted. The results would obviously be altered to the extent there are variations in the yoga formation. Thus, for example, if the yoga demands for its formation the presence of all the planets in a specific group of houses, it may still be considered to be present if one or two of the seven planets stray away from the strict confines of the houses mentioned, albeit with a slight modification in the results that are expected of the yoga. Rahu and Ketu are not to be considered as of significance in the formation of the Nabhasa yogas according to the classics.

163 We now briefly comment upon the eight yogas mentioned above, along with the results they produce: (i) Vajra yoga: Vajra is the 'lethal weapon, the thunderbolt', of lord Indra, the king of the gods. A Vajra yoga results when all benefics occupy houses 1 and 7 while malefics occupy houses 4 and 10. The native who possesses this yoga in his chart is supposed to be happy during his early life and oldage. It may be noted that malefics opposed to malefics and benefics opposed to benefics are supposed to be productive of favourable results. Also, the 'mid-heaven' (4/10 axis] occupied by malefics does not augur well for the middle portion of life. According to sage Parashara, one with the Vajra yoga is comfortable during early life and oldage, brave, good in looks, unattached, unfortunate, wickedly disposed and opposed to others. It is also to be noted that it is not likely for all benefics to be placed in one set of two opposing kendras and all malefics to be placed in the other two opposing kendras, unless the Sun is also considered a benefic. This is because the Sun on the one hand and Mercury and Venus on the other cannot occupy two different kendras. That leaves only two malefics, Mars and Saturn, for the purpose of formation of this yoga. These observations apply to the next yoga also. (ii) Yava yoga: Yava is 'an indicator of good luck'. This yoga is the reverse of the Vajra yoga. It forms when all malefics occupy houses 1 and 7 while all benefics occupy houses 4 and 10. A native who possesses this yoga is said to be happy in the middle portion of his life. The Yava is supposed to be a good yoga. Benefics in the 4/ 10 axis make the middle portion of life more comfortable. According to sage Parashara, one born in the Yava yoga is given to restraint and auspicious pursuits, comfortable during his middle life, blessed with wealth and progeny, of a charitable disposition, consistent in nature. As noted above, the Sun may not be considered a malefic here as well. (iii) Kamala yoga: Kamala literally means 'a lotus'. This yoga results when planets of mixed nature (i.e., both benefics and malefics] occupy the four kendras (houses 1, 4, 7 and 10). This

164 yoga is supposed to make ttie native wealthy. According to Parashara, the Kamala yoga makes the native widely renowned, virtuous, long lived, wealthy, highly respected, pious, engaged in the performance of hundreds of noble deeds, of a royal status. It will be noted that this is a highly desirable yoga. Placement of all planets in the four kendras strengthens the kendras which are the pillars of a horoscope. When most of the planets are located in the four kendras, it is not a classical Kamala yoga though it still remains a benefic disposition of planets. The dilution of the results of Kamala yoga in this case would depend upon the extent to which the planets stray away from the kendras. In Chart XIII-1, all planets, except Saturn, occupy the four kendras. The Kamala yoga does not form fully here although the kendras remain highly protected.

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(iv) Vaapi yoga: Vaapi means 'a well' or 'a reservoir of water'. This yoga results when all planets occupy houses other than the four kendras. The result attributed to this yoga is: wanting in comforts. The native with this yoga always feels the pinch of want and continues to accumulate things that concern his small comforts. According to Parashara, one born in Vaapi yoga is clever in accumulating money, of stable wealth and comforts, blessed with progeny, ever happy with things that are pleasant to the eye, a king. Varaharnihira thus differs from Parashara as far as the results of the Vaapi yoga are concerned. Vaapi yoga is said to have two variants: (a) all planets in the Panaphara (2, 5, 8,11) houses; and (b) all planets in the Apoklima

165 {3, 6, 9, 12) houses. The nature and extent of results would vary according to the type of the Vaapi yoga obtaining in the chart. (v) Yoopa yoga: Yoopa is 'a pole to tie the animal while performing a yajna'. It results from the occupation of the four contiguous houses starting from the lagna. That means that all the planets are placed in the first four houses. The native with this yoga is said to be a renunciant. According to Parashara, the native with the Yoopa yoga has the knowledge of the Self; he is engaged in sacrificial rituals, derives comfort from wife, valorous, renowned and pursues his worldly duties. In Chart XIII-2, all planets except Jupiter occupy the first four houses. Full results of the Yoopa yoga, therefore, are not experienced though Jupiter in the fifth house has its own benefits. The houses involved in the Yoopa yoga are the lagna (self), second (Kutumba or family), third (siblings, neighbours), and fourth (home, mother, land). When planets occupy the first four houses, the activities of the individual are concentrated on his own close surroundings, his family members, his home and his neighbourhood. He tends to perform his worldly duties and generally tends to stay and stabilise at home. (vi) Ishu (or Shara) yoga: The word Ishu or Shara means 'an arrow'. This yoga is formed when all the planets occupy the four houses starting from the fourth house. A native with this yoga is engaged in violent activity. According to Parashara, one born in Shara yoga is a maker of arrows, a jailor, earning money from hunting, fond of animal food, cruel, a killer.

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166 Shara yoga with some modification is present in Chart XIII-3. A i l planets are located within the four houses (houses 4 to 7) starting from the fourth house. The sixth house is vacant here and, therefore, all four houses are not occupied in continuity. In fact, the absence of planets in the sixth house takes away the cruelty from the effects of the Shara yoga to a large extent. In the Shara yoga, there is a greater adventure and mobility away from home. In addition to home (fourth house), there is also emphasis on serious study (fifth house), adventure and competition (sixth house), and physical enjoyments (seventh house). (vii) Shakti yoga: Shakti means 'a javelin'. When all planets are confined to the four houses starting from the seventh, the resulting disposition is known as the Shakti yoga. This yoga renders the native bereft of wealth. Sage Parashara too does not approve of this yoga much. According to him, the native with this yoga is bereft of wealth, a failure, miserable, ignoble, lazy, long lived, adept in combat, of a stable nature, good to look at. This yoga involves the houses seven (physical pleasures, sensual indulgence), eight (obstacles, scandals, transgression of norms), ninth (virtuous deeds) and tenth (karma or physical-mental-spiritual activity). Compared to the preceding two yogas, there is more public exposure, more fame or notoriety, and more controversy. This yoga obtains in a somewhat modified form in Chart XIII-4 where all planets occupy the arc that extends from the seventh to the tenth house. However, one of the four houses, the ninth house of virtuous deeds, is vacant. Such a chart indicates an unorthodox approach to life and is unsuitable for a satisfactory marital life.

167

[viii) Danda yoga: Danda means 'the rod'; it also means 'punishment'. This yoga arises from the confinement of all planets in the four houses from the tenth to the lagna. This yoga renders one devoid of near and dear ones. The Danda yoga has not been praised much by the classical writers. According to F^rashara, such a native is bereft of progeny, wife and wealth, without mercy, deserted by near ones, miserable, serving the ignoble ones. This yoga involves houses concerned with activity [tenth), earning (eleventh), spending (twelfth) and health (first). Such natives pursue outdoor activities and become wanderers. This yoga is not too good for material possessions though it is good for charitable, spiritual and saintly activities. However, each chart needs to be examined individually and a literal application of the classical texts is not called for. Thus, in Chart XIII-5, all planets occupy the arc between the tenth house

168 and the lagna and no house is vacant. A classical Danda yoga obtains here. But there is a concentration of planets in the eleventh house which does no harm to the earning capability of the native. The lagna lord in the lagna also protects health. Some people having this yoga in their chart do well in work related to foreign countries and international relations.

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S h l o k a 8, 9 and 10: Similarly, all planets located i n seven houses starting from each of the kendras give rise to the Nauka, the Koota, the Chhatra and the Kaarmuka (Chaapa) yogas. Starting from any house other than the kendras, the yoga formed is called as Ardha-Shashi (Ardha-Chandra). (8) W h e n planets occupy alternate houses starting from the lagna, the yoga formed is k n o w n as the Chakra. Starting from the second house, a s i m i l a r d i s p o s i t i o n results i n the Udadhi (Samudra) yoga. Next follow the results of the yogas Nauka, etc. (9) Very renowned; a liar; one who nurtures his near and dear ones; valorous; good i n looks; wealthy; and a king. Those born i n (any of) these twenty Aakriti-yogas enjoy the fruits of these yogas earned by their o w n merit. (10) Comments: Shlokas 8 and 9 refer to seven different yogas. Shloka 10 mentions the results of these seven yogas. In these yogas, there is more spread of planets in the chart compared with the preceding eight yogas, thus ensuring a greater balance in the nature and outlook of the native. Here too, we would advocate that one need not stick to the strict definition of the classic and allow for a little

169 variation in tlie planetary disposition here and there, and take such a variation into consideration while making a prediction. We shall now briefly comment upon these seven yogas and the results they produce. (i)

Nauka yoga: The word Nauka means a 'boat'. This yoga is formed when all the seven planets occupy the seven contiguous houses starting from the lagna. The native with this yoga in the chart is supposed earn great renown. This yoga involves the first seven houses of the chart. This constitutes the invisible, or darker, half of the horoscope. While this yoga does make one famous, several of his achievements as well as shortcomings do not see the light of the day and thus remain hidden. Natives with this yoga are said to have successful dealings or business with distant places and foreign lands. According to sage Parashara, one born in the Nauka yoga earns his livelihood from water-related pursuits, highly ambitious, famous, cruel, greedy, fickle and miserly.

(ii) Koota yoga: By Koota is meant the 'vertex', or also 'deception'. This yoga results from planets occupying in continuity the seven houses from the fourth to the tenth. The presence of this yoga in the chart makes one a liar. In this yoga, half the houses involved fall in the invisible part of the horoscope and half in the visible part. This also involves two adverse houses, the sixth and the eighth. The classical texts, therefore, do not praise this yoga much. However, these adverse houses are also indicative of persistent struggle and deviation from accepted norms, so that some of the modern-day professions and activities prosper in the presence of this yoga. About the native with Koota yoga in his chart, sage Parashara states that such a native is given to speaking untruth, a jailor, of no consequence, cruel, ignorant, a resident of forts or hills or forests, indulging in 'Koota' or deceptive pursuits. It may also be added that modern diplomacy ma)' be labelled as 'Koota-Neeti', or the doctrine of Koota. We here have a chart (Chart XIII-6: born on September 23, 1961; at 21:20 hours; at 48°N52', 2°E20') where all the planets are confined to the houses four to ten. The chart does not exactly conform to the

170 definition of Koota as the seventh house is vacant. However, this can be considered a Koota yoga with a slight variation. The native used to work in a high position in the embassy of a foreign country in Delhi. (iii) Chhatra Yoga: Chhatra means a 'king's crown'. This yoga results from planets continuously occupying houses seven to one. The native with this yoga nurtures his near and dear ones even as a king nurtures his subjects. According to Parashara, one born in Chhatra yoga is kind of heart, nurtures his dear ones, of a high status, wise and learned, comfortable in the early and later parts of his life, and long-lived. This yoga involves all the houses falling in the visible half of the zodiac. Such natives are completely outgoing. It is said that they derive fame from the ruler and the ruler derives fame from them. In the present day circumstances, such natives get involved in public activity and are inclined to neglect their own family life and domestic duties. The activities of such natives are known to others, watched and commented upon. One is inclined here to refer to the chart of Mahatma Gandhi (Chart XIII-7) wherein a majority of planets occupy houses seven to one. His life was an open secret, including his private life. His decision to take a vow of celibacy unilaterally without the consent of his wife Kasturba was both admired and condemned. He achieved greatness himself but did not promote the career of his own children. This may be compared with the chart of Pt. J L Nehru (Chart XIII-8) where all planets occupy the invisible half of the chart. This falls just short of the classical Nauka yoga as the seventh house remains unoccupied. The native earned great fame. His private life remained a secret and he escaped any condemnation which could possibly be his destiny if his houses on the visible side of the zodiac were involved. Nehru also took pains to promote his family members. (iv) Chaapa yoga: Kaarmuka or Chaapa or Dhanusha means a 'bow' to shoot arrows with. This yoga is formed by the seven planets occupying the seven contiguous houses

171 starting from the tenth house (up to the fourth house). This yoga makes the native valorous. In general, this yoga confers on the native success and happiness. Additionally, the native is well-balanced and has a good deal of wanderlust. (v) Ardha-Chandra yoga: It means the 'crescent Moon'. This yoga forms when the seven planets occupy seven contiguous houses, starting from any houses other than a kendra. This yoga confers on the native good looks. The native with this yoga attains a high status and earns the respect of the ruler. He may become a commander of an army, and be brave and wealthy. Eight such yogas are possible as the planets may occupy seven contiguous houses starting from the second, the third, the fifth, the sixth, the eighth, the ninth, the eleventh or the twelfth house from the lagna. The results produced by each of these eight variants will not necessarily be the same. These would get modified by the disposition of each planet, the signs involved, and even the house from which the continuity of placement of planets starts. (vi) Chakra yoga: The word Chakra means a 'circle' or the 'discus' of lord Vishnu. The yoga results from the placement of the seven planets in six alternate houses, starting from the lagna. This means that all the odd houses of the chart are occupied. The native with yoga is extremely wealthy. Besides, he has lovely looks, is illustrious, and a king or his equal. (vii) Samudra yoga: Samudra means the 'Ocean'. When all the seven planets occupy alternate house, starting from the second house, this highly beneficial yoga is the result. In this yoga, the even houses of the chart are occupied. The native with this yoga is a king or equivalent to a king. Other results attributed to this yoga include wealth, physical pleasures, virtue and stability of mind. This as well as the preceding yoga emphasise the importance of planets placed in alternate houses. Such a configuration of planets makes them fall in mutually benefical 3/11, 5/9 or 1/7 positions. Either of these yogas obtaining in a chart bestow upon the native a very high status and a lot of wealth to enjoy.

172 The natives who possess any of these above-mentioned twenty Aakriti 3'ogas enjoy the fruits of these yogas which they earn on the basis of their own merit.

'ri(rlii
II

Shlokas 11 and 12: Keeping aside the abovementioned (Aakriti] yogas, w h e n houses one, etc., i n number are occupied by planets, the Samkhyaa 3'ogas by the names Gola, Yuga, Shoola, Kedaara, Paasha, Daama and Veenaa, are formed. (11) Birth i n these yogas makes the native tormented, poor, a killer, given to agriculture, wicked, one who tends cattle, and skilled respectively. The comforts enjoyed by those born i n these yogas depend upon the well-being of others. (12) Conmients: The seven Samkhyaa yogas as well as their results are mentioned here. The formation of these yogas depends upon the number of houses the seven planets occupy in a chart. These are being briefly mentioned hereunder. (i)

Gola yoga: This results when all the seven planets are confined to any one house of the chart. The native with this yoga in his chart is supposed to be miserable and tormented. This 3'oga indicates quite an imbalance in the chart since only one of the twelve houses is occupied. The native tends to be destitute, illiterate, wicked and ever wandering. He tends to undergo a lot of suffering in life. According to sage Parashara, the native with Gola yoga is blessed with physical strength; he is without wealth or learning, lacks wisdom, is unclear, and ever tormented. This yoga does not occur frequently in the chart. However, when it does occur, it is important to use the vargas or divisional charts carefully for an accurate assessment of the chart.

(ii) Yuga yoga: A Yuga yoga results when all the seven planets are confined to just two houses of the horoscope. This yoga

173 is supposed to confer poverty on the native. Additionally, the native tends to be shameless, socially rejected, bereft of logic and virtue. A concentration of planetary energy in only two houses of the horoscope still leaves a lot of imbalance in the life of the native. Sage Parashara states that the native with the Yuga yoga in his chart is a heretic, indigent, a social outcast, rejected by mother and children, and unrighteous. (iii) Shoola yoga: Confinement of all planets in only three houses of the chart gives rise to a Shoola yoga. This yoga makes one a killer, or the one who hurts other. The native tends to be lazy, cruel, injured, scarred, like a thorn in the flesh of others. According to sage Parashara, one born in Shoola yoga is quick of temper, lazy, poor, hurtful, socially rejected, valorous, conqueror in battle. Natives with this yoga in their chart may attain a sudden rise in their career, followed by an equally sudden fall. (iv) Kedaara yoga: This yoga results when planets are distributed over four houses of the horoscope. The native tends to take up agriculture as a result of this yoga. With this yoga, there is a greater balance in the nature of the individual as the planets are scattered over a relatively wider area of the chart. According to Parashara, a native with the Kedaara yoga in his chart is truthful, doing good to others, wealthy, active, virtuous, and resorts to agriculture. Such natives are more balanced in their outlook, not over ambitious, and know when to withdraw from an activity. (v) Paasha yoga: This results from the distribution of all planets in five houses of the horoscope. The native with this yoga in the chart is supposed to be wicked. A 'Paasha' is a bondage. According to Parashara, a native with this yoga is highly skilled, crafty, talkative, shameless, with several servants and a large family, and tends to suffer incarceration. One with this yoga in his chart indulges in numerous worldly activities. He thus creates for himself a bondage in the spiritual sense. Such natives tend to have numerous drawbacks. Given a favourable dasha order, a Paasha yoga promises success in worldly affairs.

174 (vi) Daama yoga: When planets are distributed over six houses of the horoscope, the resulting disposition is called as a Daana yoga, which makes the native look after the cattle. According to Parashara, the native with this yoga does good to others, earns his wealth by legitimate means, is very renowned, learned and blessed with wealth and progeny. In the case of a Daama yoga, there is a fair distribution of energy in the chart. Given a suitable dasha order, such natives earn wide renown and prosperity. (vii) Veenaa yoga: Here, the seven planets occupy seven different houses of the chart and render the native highly skillful. Parashara states that such a native is wealthy, fond of song, dance and music, highly comfortable, a leader of men, and blessed with several servants. One born with this yoga tends to be versed in the sacred scriptures and looks after the sustenance of many. There is the maximum spread of planets in the chart which ensures a balanced individual with several interests. This is in sharp contrast to the crowding of planets in only a few houses of the horoscope which tend, to strengthen only those few houses, at the cost of the rest of the horoscope. Note: Shloka 11 begins with the statement: "keeping aside the above-mentioned yogas....". This is to assert that the Samkhyaa yogas are only to be considered when the Nabhasa yogas mentioned earlier are not present in the chart according to their strict scriptural definition. We have advocated that in general a relatively liberal view of such definitions may be taken; that has been suggested only to make the reader understand the nature and the import of any yoga. However, when no Nabhasa yoga obtains in the chart as per the strict scriptural definition, the Samkhyaa yogas need to be considered. These yogas are not to be considered if any of the other categories of yogas simultaneously obtain in the chart. Also, if Gola yoga obtains in the chart, the results of this yoga, and not of any other (e.g., Aashraya yogas), would apply. Those born in Samkhyaa yogas have their destinies influenced by the ones they associate with.

175 Formation and order of the Nabhasa Yogas Major Category Yogas

Formation

I. Aashraya 1. Rajju 2. Musala 3. Nala

All planets in Chara rashis. All planets in Sthira rashis. All planets in Dwiswabhava rashis.

II. Dala

All malefics in three kendras; benefics not in kendras. All benefics in three kendras; malefics not in kendras.

1. Sarpa 2. Maala (Srak)

III. Aakriti

1. Gada 2. 3. 4. 5.

Shakata Vihanga Shringataka Hala

6. Vajra 7. Yava 8. Kamala 9. Vaapi 10. Yoopa 11. Shara 12. Shakti 13. Danda 14. Nau 15. Koota 16. Chhatra 17. Chaapa

All planets in two adjacent kendras. All planets in houses 1 and 7. All planets in houses 4 and 10. All planets in trikonas (1, 5, 9). All planets in houses: (a) 2, 6 and 10; or (b) 3, 7 and 11; or (c) 4, 8 and 12. Benefits in houses 1 and 7; malefics in 4 and 10. Malefics in houses 1 and 7; benefics in 4 and 10. All planets in four kendras. All planets in houses other than kendras. All planets in houses 1 to 4. All planets in houses 4 to 7. All planets in houses 7 to 10. All planets in houses 10 to 1. Planets occupying houses 1 to 7 in continuity. Planets occupying houses 4 to 10 in continuity. All planets occupying houses 7 to 1 in continuity. All planets occupying houses 10 to 4 in continuity.

176 18. Ardha-Chandra The seven planets occupying seven houses starting from other than a kendra (8 types). 19. Chakra Planets in six alternate houses from lagna onwards (i.e., houses 1, 3, 5, 7, 9 and 11). 20. Samudra

W. Samkhyaa 1.

Planets in six alternate houses starting from 2nd house onwards (i.e., houses 2, 4, 6, 8, 10 and 12).

Gola

All planets restricted to 1 rashi.

2. 3. 4.

Yuga Shoola Kedaara

All planets restricted to 2 rashis. All planets restricted to 3 rashis. All planets distributed over 4 rashis.

5.

ftiasha

6.

Daama

All planets distributed over 5 rashis. All planets distributed over 6 rashis. All planets distributed over 7 rashis.

7. Veena

We now tabulate the Nabhasa yogas for easy reference of the reader. Nabhasa yogas need to be analysed carefully. Their result, as already stated, tend to be experienced all through one's lifetime. They appear to indicate the broad limits within which the destiny of the native will fluctuate according to his horoscopic chart and the operation of dasha periods.

Thus ends the thirteenth chapter of the Laghu Jatakam of Varaha Mihira titled 'The Nabhasa Yogas'.

14

3T8T f^OvjIldcblSSTT^:

Female Horoscopy

Shloka 1: The planetary dispositions i n the chart affect the woman and the man alike. However, here (in the female chart) the physical appearance of the native must be considered from the stronger of the lagna and the M o o n while her conjugal bliss must be judged from the seventh house. Comments: In general, the principles of horoscopic analysis are identical for both men and women. There are, however, a few additional features that must be taken note of when examining the chart of a female native. In the case of women, physical appearance is the first significant factor that must be considered. This has not been so in case of men, until quite recently when some men too have started paying attention to their appearance. The appearance must be judged either from the lagna or from the Moon depending upon which is the stronger of the two. The other important aspect of the life of a woman, or at least of a traditional woman, is the conjugal bliss and the nature of her married life. This must be judged from the seventh house. Says Parashara: cTr% ^ g i b d

" t f o ^ yf|c|W«fT 11

Mfd^1'i|M4 t s f ^

1%ST% fgF5T I

t ^ d u i i H ^ M ^ zrarrl^ dd+)H d d t d l

11

That is: O' Brahmin! A l l About her physical body

178 (appearance, health) must be judged from the lagna, and about her progeny (conception, child birth) from the fifth house. From the seventh must be judged her Saubhagya, i.e., the nature and quality of her conjugal life with her husband, while from the eighth must be judged her widowhood. Whatever does not apply to the woman must be predicted about her husband. Sage Parashara lays down another beautiful principle of astrology here, that of interrelated destinies. After marriage, the destiny of the man and that of his woman are closely linked so that the indications in the horoscope of the one automatically influence the destiny of the other. Thus any indications, for example, of a professional rise and high status in the chart of a non-working woman must be pronounced as applicable to her husband. This concept also suggests the importance of a foreknowledge of the background of the client in ensuring the success of a prediction. When predictions are attempted in the case of an individual whose background is unknown to the astrologer, the accuracy of the prediction is adversely affected.

^

^ W ^ J R T ^:?ftHT ^ : % r I T ^

II ^ II

S h l o k a 2: W h e n the lagna and the M o o n happen to be i n even rashis, the woman is naturally beautiful, of good character and blessed w i t h many qualities. W h e n they occupy odd rashis, she is masculine i n appearance, i l l natured and miserable. Comments: Odd rashis are masculine in nature while even rashis are feminine. When the lagna and the Moon in the case of a female native happen to fall in even rashis, she is blessed with the natural feminine qualities, is good to look at and has a good character. When both the Moon and the lagna fall in odd rashis, the woman acquires masculine qualities, is more crude and lacks the softness of a woman; she is i l l natured and ever suffering. A natural derivation of the above mentioned statement of the classic is that if, out of the lagna and tlie Moon, one occupies an odd rashi and the other an even rashi, the woman in question would have mixed

179 qualities. That is, she will neither be too soft and effeminate, nor too rough and crude; and her appearance too would not conform to any one extreme. According to Parashara:

^j^^rfr

^g^srqr

^^^^sUP^dl I

That is: The women who has her lagna and the Moon in even rashis is blessed with natural feminine characteristics, with qualities appropriate to women, with good nature as well as physical features. She is beautiful and enjoys bodily comforts if these (the lagna and the Moon) are aspected by natural benefits. Further, the sage continues: f ^ m ^ 5i*mcbl
H^^-^^^T ^

i ^ N c J l f ^ II

PdV^Hd; 11

That is: When (the lagna and the Moon of a female native are) i n odd rashis, she has a masculine appearance. If malefics aspect them, she is ill natured. When malefics conjoin them, she lacks the qualities that embellish a woman. Mixed results must be pronounced when there are both malefic and benefic influences (on the lagna and the Moon). Of the lagna and the Moon, the results indicated by the stronger one prevail. Natural feminine qualities include love and affection, politeness, shyness, mercy and beauty. Dominance, crudeness and rough physical features are the masculine characteristics. When mixed (both benefic and malefic) influences operate on the lagna and the Moon of a native, she is characterised by both masculine and feminine qualities. With changing times, the concept of what is desirable in men and women is changing. The rapidly changing social attitudes must be kept in mind while studying horoscopic charts.

180

Shloka 3; When the seventh house is bereft of strength as well as of a benefic aspect, the husband of the woman is of a w i c k e d nature. If a Chara rashi [movable sign) falls i n the seventh house, he tends to live away from home and is a wanderer. Comments: From the seventh house must be considered the nature and quality of the husband that a woman would acquire. When the seventh house is strong and under the aspectual influence of a natural benefic, the woman is likely to get a man of high status and benevolent nature for her husband. However, if the seventh house is weak and without the aspect of a natural benefic, the husband would be wicked. A Chara rashi or a movable sign in the seventh house makes the husband live away from home and be a wanderer. It may be noted that if the seventh house falls in a Chara rashi, the lagna too would fall in a Chara rashi only. When a Sthira rashi or a fixed sign falls in the seventh house, the woman gets a husband who tends to stay at home or closer to home. He does not like movement away from home and tends to look after the domestic duties. With a Dwiswabhava rashi or mutable sign in the seventh house, the husband of the native has mixed qualities, viz., both mobility as well as fixity. Here again, if the seventh house falls in a fixed sign the lagna too would be fixed, and if the seventh house falls in a mutable sign, the lagna too would be mutable.

Shloka 4: Mars i n the seventh house confers widowhood on the woman during her youth. Her husband rejects here if the Sun occupies the seventh. W h e n Saturn aspected by a malefic occupies the seventh house, the woman sexually associates w i t h a man even before she is married. Comments: Natural malefics in the seventh house are seldom considered good for co!ijng,d life. Mars has been particularly

181 considered detrimental to marriage when it occupies the seventh house. The Mangala-Dosha or the blemish of ill-placement of Mars in the chart is an important factor in deciding marital compatibility in the charts of a couple. The seventh house placement is one such adverse placement of Mars. However, it is important to consider the strength or weakness of Mars, and the presence or absence of afflictions on Mars, before widowhood is predicted. A strong Mars, exalted or in its own house, or one that has aspects from strong benefics, does not lead to widowhood. This adverse placement of Mars is also neutralised if the husband too has similar disposition of Mars in his chart. The Sun in the seventh house tends to cause separation from the husband, even if temporary. Here again, it is important to consider the strength and weakness of the Sun, and its benefic associations and aspects. This factor too can be neutralised by similar affliction in the chart of the husband. Saturn in the seventh house aspected by a malefic makes the native associate with a man even before she is married. Indulgence in sexual activity before marriage has been considered a taboo until fairly recently. It still remains a taboo in several communities. However, the times are changing and pre-marital sex is gradually becoming a norm rather than an exception. The rules of Vedic astrology that were framed several millennia ago need to be modified as the societal norms change. Such adverse combinations, however, would still convey some sort of serious affliction. For example, indulging in sex at a much younger age than prescribed, or pervert sexual behaviour at an early age are some of the likely implications. It will be interesting here to peruse some related combinations from the Briliat Parashara Hora Shastra wherein the sage Parashara states:

f ^ c i i f d ' l r l : m^:

I

182

? T f ^ ^TSPT-^^5^ ^ c ' F ^ 1

That is (in a woman's chart): •

If the seventh house is vacant and bereft of any benefic aspect, her husband is incompetent and a wretch.

•

If there is a Chara (movable) rashi in the seventh house, the husband stays in a distant place. If Mercury and Saturn occupy her seventh house, he is impotent.

•

The husband deserts here if the Sun occupies her seventh house. If Mars is there, she suffers widowhood. Ill-aspected Saturn ensures that she attain old age without getting married. Note: compare this with the combination of Varaha Mihira mentioned in the shloka being commented upon.

•

•

•

Several malefics in the seventh confer widowhood. Several benefics ensure a long and healthy married life. Mixed (both benefic and malefic) planets produce mixed results and remarriage. When Mars and Venus exchange houses in the navamsha, the woman associates with a man other than her husband. (In this combination) if the Moon occupies the seventh house, she does so with the consent of her husband. If the sign in the lagna belongs to Venus or Saturn (i.e., the lagna is either of Vrisha, Tula, Makara and Kumbha) and the Moon and Venus occupy it, the native as well as her mother indulge in adultry.

The above mentioned combinations must be applied very carefully and any benefic associations or aspects present in the chart given appropriate importance.

S h l o k a 5: If strong Venus, Mars, Jupiter and Mercury occupy an even lagna i n the chart of a

183 female, she is a knower of 'Brahma', well-versed i n the Shastras and highly renowned. Comments: When an even sign rises in the lagna of a female native, and there are strong Venus, Mercury, Jupiter and Mars in the lagna, she acquires several benefic qualities. This disposition of planets grants her the supreme knowledge, the knowledge of'Brahma'. She tends to be well-versed in the scriptures and the principles of 'moksha' or emancipation. She earns fame as a consequence.

ciTboi)

u^iii

«ji4uinjHi!iiiir<

w ^^ml

i i ^ ii

S h l o k a 6: Whatever is not possible i n the case of a female must be predicted for her husband, like acquisition of rulership or damage to the testicles, etc. Comments: We have pointed out in the beginning of this chapter that the planetary dispositions in the chart affect the woman and the man alike. However, there are certain things that are unlikely to affect the woman; these must be predicted for her husband. In the olden times, women were not likely to rule over the states or to take up administrative functions. Any Raja-yogas in the charts of females must then confer their results on their husbands. Also, the adverse combinations indicating such things as the affliction to (male) genitals, which is not possible in the case of females, must be pronounced for their husbands. This is another interesting example of inter-related destinies. This concept could have some interesting implications in the present era where extramarital affairs and multiple partners have become a not so infrequent affair. ^

i^t^TTlMgrf^rf^I^ H^^ldcJ.

wIvjIld^lWJIAIV^jJ^VI:

Thus ends the fourteenth chapter of the Laghu Jatakam of Varaha Mihira titled "Female Horoscopy".

15

Chapter on Death

S h l o k a 1: The Sun, etc., by their location i n the eighth house cause death by fire, water, weapon, febrile illness, disease of the digestive system, hunger and thirst respectively. A Chara rashi i n the eighth ensures death i n an alien land. Comments: Different planets, by their occupation of the eighth house, cause death in different ways depending upon their own inherent nature. When the Sun occupies the eighth house, the death is due to fire. If the Moon is located in the eighth, death occurs due to drowning. Mars here causes death by weapon (or surgical operation). When Mercury occupies the eighth house, death occurs due to a febrile illness. Digestive troubles, intestinal ailments, etc., are the cause of death when Jupiter is in the eighth house. Venus by its location in the eighth causes death by hunger and Saturn there by thirst. It is natural to presume that similar results would be likely if these planets aspected the eighth house. When multiple planetary influences operate on the eighth house, there will be multiple factors leading to death. There is a little controversy here. The text under consideration states that Venus causes death by starvation and Saturn by thirst. The expression 'gtiz' indicates this (^j hunger; thirst) only. However, the major classic by this same author, the Brihat Jatalcam, uses the expression "cf^ in this context, meaning that Venus in the eighth causes death by thirst (ff ^ while Saturn causes it by starvation (ig^y. The Saravali as well as other classics too attribute death to thirst if Venus occupies the eighth house, and

185 to starvation if Saturn occupies the eighth. It is likely that an error has crept in the Sanskrit text under consideration. The shloka could well read 'cT^ffl^?FEi...,etc., without disturbing the meter. When a Chara rashi or a movable sign falls in the eighth house, the death of the native is likely in a place away from his home, in a distant town or in a foreign country. This further implies that with a Sthira rashi or fixed sign in the eighth house, the death of the native occurs in his own home or his own town. A Dwiswabhava rashi or mutable sign in the eighth house leads to death while travelling or on the roadside.

Shloka 2: Death results from an imbalance of the 'essential element' of a powerful planet that aspects the eighth house. Or the twenty-second drekkana lord from the lagna happens to be the cause of death. Comments: When no planet occupies the eighth house, the cause of death must be determined from the planets that aspect the eighth house. The strongest of the aspectors generally determines the cause of death. Each planet has its specific essential nature as is well known to the practitioners of Ayurveda. The three essential elements are known as the Vaata, Pitta and Kapha. These three essential natures are loosely, and rather deficiently, translated into English as windy, bilious and phlegmatic respectively. A balance of Vaata, Pitta and Kapha in the body is essential to maintain sound health. A n imbalance of any one or more of these elements is considered to be the cause of a host of ailments. The essential nature of the Sun is Pitta. When a strong Sun aspects the eighth house, the death results from a disturbance of the Pitta. The predominant nature of the Moon is Kapha with an element of Vaata. Mars again has a Pitta nature. Mercury causes death by a disturbance of all the three elements, viz., Vaata, Pitta and Kapha (wind, bile and phlegm). The aspect of a strong Jupiter on the eighth house causes death by an imbalance of Kapha. Venus has excess of Kapha and Vaata in its nature. Saturn is essentially Vaata in nature.

186 In case there is no planetary aspect on the eighth house, the cause of death must be ascertained from the lord of the twentysecond drekkana from the lagna. The twenty-second drekkana is very significant in matters of health and disease. It can be a leading cause of death if the eighth house is neither occupied nor aspected. The twenty-second drekkana from the lagna is that drekkana which falls exactly in the eighth house from the lagna. This is normally determined by placing the degrees of the lagna in the sign identical with the eighth house from the lagna, and then finding the drekkana sign of such eighth house. For example, let us say that the native has Karka (Cancer) lagna 15°. The eighth house from the lagna would be Kumbha (Aquarius). Placing the degrees of the lagna in the eighth house, we now have Kumbha 15°. Now, find out the drekkana of Kumbha 15°, which is the second drekkana of Kumbha, i.e., Mithuna (Gemini). The lord of Mithuna, i.e.. Mercury, happens to be the lord of the twentysecond drekkana. In the drekkana chart, the twenty-second drekkana falls in the eighth house. The eighth house lord of the drekkana chart is the twenty-second drekkana lord. In the above example, with lagna as Karka 15°, the drekkana lagna would be Vrishchika (Scorpio). The eighth house from Vrishchika would be Mithuna, with Mercury as its lord.

S h l o k a 3: A strong Jupiter i n the sixth, the seventh or the eighth house from the lagna ensures that the native proceeds to the w o r l d of gods after death. The M o o n and Venus i n these houses take h i m to the w o r l d of Pitras, the S u n and Mars to the world of mortals, and Mercury and Saturn to the Narakaloka or lower worlds. Or he goes to the world indicated by the lord of the drekkana of the sixth or the eighth house. Comments: Here is some indication about what happens to the native when he departs from this world. If there be a strong Jupiter in the sixth or the seventh or the eighth house, or if Jupiter be

187 the strongest amongst the occupants of these three houses, the native proceeds to a higher world, the deva-loka or the world of gods. The Moon and Venus in a similar situation ensure for him a place in the Pitri-loka, the world of Pitris or ancestors. With the Sun and Mars similarly disposed, he comes back to this earth, the world of mortals. Mercury and Saturn in such a situation indicate that the native attains a lower world or an inferior status after death. 'Naraka' literally means 'hell'. Also, the journey or status after death must be judged from the lords of the drekkanas falling in the sixth and the eighth house. This stipulation would apply if there be no occupant of the sixth, the seventh or the eighth house in the chart. The stronger of the two lords would indicate the "world' that the native would attain after death. The same rules as above apply here. Jupiter as the stronger of the two drekkana lords ensures his departure to the world of gods, the Moon and Venus to the world of ancestors, the Sun and Mars back to the world of mortals, and Mercury and Saturn to the inferior worlds.

S h l o k a 4: If at the time of birth or death, an exalted Jupiter occupies the sixth or the eighth house or a kendra, or if Jupiter occupies the Meena lagna while the rest of the grahas are weak, the native attains Moksha. Comments: Moksha or final emancipation, a freedom from cycles of birth and rebirth, is the most desirable of the human goals according to the scriptures. Two specific dispositions of Jupiter are said to ensure that the native would attain Moksha after death: (i) A n exalted Jupiter in the six house or the eighth house or in one of the kendras; (ii) Jupiter in Meena (Pisces) lagna, when all the other grahas (or planets) are bereft of strength. If one of the above conditions applies at the time of birth or of death, the native is said to qualify for Moksha. Needless, however, to mention here that such dispositions must, in some

188 from or the other, be present in the divisional charts too so as to ensure such an exalted status for the native.

S h l o k a 5: If the drekkana lord of the stronger of the Sun and the M o o n be Jupiter, the native i n his previous birth happened to be i n deva-loka, the world of gods. If such a drekkana lord be one of the M o o n and Venus, he was i n the Pitri-loka. With the S u n and Mars i n such a situation, the native happened to be i n this mortal world. A n d w i t h Mercury and Saturn so disposed, i n the inferior world or hell. Whether he enjoyed a high or an ordinary or a low status i n his respective world is to be judged from the exaltation, debilitation, etc., of the planet concerned. Comments: Here are some indications about which world the native inhabited prior to his present life. The drekkana lord of the stronger of the two luminaries, the Sun and the Moon, decides this issue. If such lord be Jupiter, the native inhabited the world of gods before birth. If such lord be one of the Moon and Venus, he was in the world of Pitras. The Sun and Mars as the drekkana lords here indicate the world of mortals as the place of residence of the native prior to his present life. Mercury and Saturn here indicate that he resided in an inferior world or in hell earlier. It is also possible to ascertain whether the native enjoyed a high status or a low status or the status of a commoner in whichever world he inhabited before birth. This must be judged from the strength of the deciding planet. If this planet in his chart is exalted, the native enjoyed a high status; if debilitated, a low status; and if neither exalted nor debilitated, the status of a commoner.

Thus ends the fifteenth chapter of the Laghu Jatakam of Varaha Mihira titled "Chapter on Death".

16

3T8T HbdvjiidchlSZrr^:

The Lost Horoscopes

jilVllHI f ^ T ^ M s n f l ^ :

^JTjrf

WgifoTT II ? II

Shloka 1: In case the rashi i n the lagna happens to be Vrisha/Simha, or Mithuna/Vrishchika, or Mesha/Tula or Kanya/Makara, multiply the lagna (reduced to minutes] respectively by 10, 8, 7 or 5. For the rest, multiply the lagna with the number indicated by the rashi i n the lagna (4 for Karka, 9 for Dhanu, 11 for Kumbha, 12 for Meena) (Additional) similar multiplication respectively (i.e., by 10, 8 or 7 or 5) is to be effected if there is Jupiter or Mars or Venus or Mercury i n the lagna. For the rest of the grahas, do as for Mercury (multiply by 5). (Thus) the lagna rashi must certainly undergo multiplication. Multiplication is to be effected i n respect of (each of) the graha(s), as indicated (above], that happen(s] to be i n the lagna. Comments: This chapter has been written to help those who do not possess their horoscopes, or do not know their times of birth or have lost their records. The method given here needs to be applied carefully, cautiously and intelligently. Whatever is already known about the native need not be re-confirmed using this method. For example, one may know his year of birth or whether he was born during daytime or night time. Such facts then need not be deciphered from the system indicated here. In short, this

190 system has its limitations and it does not have to replace common sense. The exercise of constructing the birth chart must be resorted to if the native is serious about having a birth chart. The construction of a birth chart for such a native is based on the moment of time that the native asks the astrologer to find for him his birth chart. A Prashna chart is constructed for this moment of time. This Prashna chart forms the basis of further calculation and derivation of the horoscopic chart for him. The following steps are to be resorted to: 1.

Convert the signs, degrees and minutes of the Prashna lagna into minutes.

2. Depending upon the lagna, the above value (the lagna converted into minutes) is subjected to a process of multiplication as mentioned below:

3.

•

Vrisha (Taurus) or Simha (Leo) : Multiply by 10

•

Mithuna (Gemini) or Vrishchika (Scorpio) : Multiply by 8

•

Mesha (Aries) or Tula (Libra) : Multiply by 7

•

Kanya (Virgo) or Makara (Capricorn): Multiply by 5

•

Karka (Cancer): Multiply by 4

•

Dhanu (Sagittarius) : Multiply by 9

•

Kumbha (Aquarius) : Multiply by 11

•

Meena (Pisces): Multiply by 12.

The value obtained from '2' above is subjected to further multiplication if there are one or more grahas in the Prashna lagna. The multiplier depends upon the nature of graha occupying the lagna. For example. •

Jupiter in the lagna

:

Multiply by 10

•

Mars in the lagna

:

Multiply by 8

Venus in the lagna

:

Multiply by 7

Mercury, Sun, Moon or Saturn in the lagna: Multiply by 5 in each case.

191 4. Multiplication as indicated in '3' above is to be done for each planet that occupies the lagna. The final product of multiplication is called as the 'Kaala-Pinda' [KP) or simply Pinda. This is then used for construction of the birth chart.

ybAJ^^diitiirVMVid

mil

S h l o k a 2: M u l t i p l y i n g by seven, and dividing by twenty-seven, or adding or subtracting nine (and dividing by twenty-seven), the remainder indicates the nakshatra (at birth). Considering the seventh, the third, the fifth and the sixth as the lagnas (respectively for the wife, the sibling, the child and the enemy), their (Janma) nakshatras too may be arrived at. Comments: The Kaala Pinda as determined above needs to be subjected to further mathematical processes to arrive at the nakshatra at birth of the native. This is as follows: •

KP is divided by 2 7; the remainder gives the nakshatra of birth.

•

(KP-l-9) divided by 27; the remainder indicates the birth nakshatra.

•

(KP-9)-^27; the remainder happens to be the birth nakshatra

Three options are thus available as far as the birth nakshatra is concerned. The one that is the closest to the likely date of birth of the native may be accepted. There is another view: The nakshatra must be decided from the remainder obtained after dividing by 27 as follows: (a) Chara (Movable) rashi in the lagna: (KP -I- 9) ^ 27 (b) Sthira (fixed) rashi in the lagna: (KP H- 27) (c) Diwaswabhava (Mutable) rashi in the lagna: (KP - 9) 27 Another celebrated author and commentator (Bhattotpala) suggests the following:

192 (a) Prashna lagna in first Drekkana: (KP + 9} (b) Prashna lagna in second Drekkana: KP

27 27

(c) Prashna lagna in third Drekkana: (KP - 9]

^ m\
27


S h l o k a 3: Determination of the year, the season, the month and the tithi, of the day and the night, of the nakshatra, and of the time of birth, the lagna, the navamsha, etc., is to be done using discrimination. This is done by multiplying (the Pinda or KP) by ten, etc., and adding or subtracting nine, and then dividing by the "appropriate divisors" for the year, etc. Comments: Other elements appropriate to the natal chart are now to be determined. Here is some repetition as far as the determination of the nakshatra is concerned. The Pinda as obtained above, vide sholka 1, is to be treated in the following four ways: (a) Multiply KP by 10, and add or subtract 9. Divide the value so obtained by the 'appropriate divisor' for the year, the season and the month, and take into consideration the remainder which indicates these various elements. (b) Multiply KP by 8, and add or subtract 9. Divide by the 'appropriate divisor' to obtain the tithi and the day or night of birth from the remainder. (c) Multiply KP by 7, add or subtract 9, if and as necessary. Divide by the 'appropriate divisor' and consider the remainder as the indicator of the nakshatra at birth. This has already been dealt with in shloka '2'. (d) Multiply KP by 5, add or subtract 9. and divide by the 'appropriate divisor' to obtain the time of birth (in Ghatis), the lagna, the Hora and the navamsha at the time of birth.

193 The 'appropriate divisors' for various elements are as follows: Year Season Month Paksha Tithi Day or Night Nakshatra Time of birth Lagna Hora Navamsha

: : : : : : : : :

120 6 12 2 15 2 27 Dinamana or Ratrimana (in Ghatis) 12 2 9

A day (from Sunrise to Sunset) consists of roughly 24 hours or sixty Ghatis. One Ghati is equivalent to 24 minutes of time. Dinamana is the duration of the day, from sunrise to sunset. Ratrimana is the duration of the night, from sunset to sunrise. After it has been decided that the birth has taken place during the day or the night, the duration of the day or the night is the 'appropriate divisor' for our purpose. A n indication of the Ritus or seasons may be bad from the accompanying table. (Table XVI-1) Table XVI-1: Ritus or Seasons Name of Ritu Approx period or season FYom To

Equivalent montlis Planetary of Saka Era Lord of (National calendar) the Ritu

1. Vasanta 2. Grishma 3. Varsha 4. Sharad 5. Hemanta 6. Shishira

Chaitra-Vaishakha Jyeshtha-Ashadha Shravana-Bhadrapad Ashwin-Kartika Margashirsha-Pausha Magha-Phalguna

Mar 21 May 21 Jul 21 Sep 22 Nov 21 Jan 21

May 20 Jul 20 Sep 21 Nov 20 Jan 20 Mar 20

Venus Mars/Sun Moon Mercury Jupiter Saturn

Shloka 4: Kaala Pinda multiplied by ten and divided by the 'appropriate divisor' indicates the

194 years (of age), Ritu (season) and month of birth. M u l t i p h e d by eight and divided by the 'appropriate divisor', it yields the Paksha (the brighter or the darker half of the lunar ninth) and the tithi. Comments: This shloka is a clarification of the preceding shloka only. Thus: KP X 10 ; R = Age in years 120 KP X 10 ; R = Ritu 6 KP X 10 ; R = Month of birth 12 KP X 8 ; R = Paksha 2 KP X 8 ; R = Tithi 15

Shloka 5: M u l t i p l y the Kaala Pinda by 7 and divide by the appropriate divisor to obtain the day or night of birth and the nakshatra at birth. Comments: The method of finding out the nakshatra has already been indicated. The same is repeated here. In an earlier shloka, deciding on the day and night has been based on multiplying the KP by eight (rather than 7, as mentioned here).

Shloka 6: The multiplier to decide the Ishta Kaala (time of birth), the lagna, the Hora and the navamsha is 'five'. Thus may the lost horoscope be constructed. Comments: Some very important elements of the horoscope are mentioned here.

195 KP X 5 ; R = Lagna 12 KP X 5 ; R = Hora 2 KP X 5 ; R = Navamsha 9 It needs to be stressad again, at the risk of repetition, that a lot of care and common sense must be employed to construct the horoscope for someone who does not have his birth records.

Thus ends the sixteenth chapter of the Laghu Jatakam of Varaha Mihira titled 'The Lost Horoscopes'.

With this, the Laghu Jatakam comes to an end.

Index Arishta-Bhanga 84-93 Astiramas 139 Brahmacharya 139 Grihastha 139 Vaanaprastha 139 Ashtakavarga 115-120 Balarishta 74-84 Bharanas 100 Bhinnashtakavarga 115, 116-126 Cheshta-Bala 38 Drekkana 15, 16, 71, 72 Dwadashamsha 15, 16, 53 Eunuch, combinations for 62 Graha-Yuddha 56, 77 Haranas 102 Hora 16, 17 Kaala-Bala 38 Kaalapurusha 8, 9, 10, 71 Leukemia, chronic myeloid 79 Naisargika Bala 39

Nata-Unnata Bala 38 Paksha Bala 39 Rashyanta 77, 78 Ritu(s) 193 Sarvashtakavarga 126 Shadvargas 18-21, 90 Sheershodaya 91 Sushruta 57 Trimshamsha 17, 18, 65 Ucchabhilashi 108 Upachaya 28, 59, 60 Vargottama 28, 153 Yoga(s) Aakriti 156 Aashraya 156, 157 Anapha 127, 128 Ardha-Chandra 168, 171 Arishta-Bhanga 75 Budha-Aaditya 135 Chaapa 168, 170 Chakra 168, 171 Chhatra 168, 170 Daama 174 Dala 156, 158

198 Danda 162, 167 Dhwaja 160 Durudhara 86, 127, 132-33 Gada 159, 160 Gaja-Kesari 136 Gola 172 Hala 159, 161 Ishu 162, 165 Kaarmuka 168, 170 Kamala 162, 163 Kartari, Paapa 79, 86 Shubha 86 Kedaara 173 Kemadruma 86, 127 Koota 168, 169 Maala 158 Musala 157 Nabhasa 154-176 Nala 158 Nauka 168, 169 P&asha 173 Pravrajya 139

Rajju 157 Samkhya 156, 172-174 Samnyasa 139 Sarpa 158 Shakata 159, 160 Shakti 162, 166 Shankha 160 Shara 165 Shoola 173 Shringataka 159, 161 Sunapha 127, 128 Ubhayachari 134 Vaapi 162, 164 Vajra 162, 163 Vajra-Mushti 78 Veena 174 Veshi 133, 134 Vibhuka 160 Vihanga 159, 160 Voshi 133 Yava 162, 163 Yoopa 162, 165 Yuga 172