What Went Wrong With BPHS - 2

What Went Wrong With BPHS - 2

Om Namah Sivaya

Dear Friends,

First things first. How are you doing? Do you know that Saptarishis Astrology Vol4 was released yesterday, on December 18th 2008, to be precise? Please visit http://www.saptarishisastrology.com/ and download the Global Free Magazine for a good treat.

In the previous post in this blog, I have given one verse from BPHS and the counterpart from Vriddha Karika. Now, I am going to bring another Gem below, which again shows my point. Yet, I want to go on record, that I have no disrespect fro Sage Parasara. I worship him as a great Sage who gas graced this wonderful science to the mankind. Similarly, I have the same respect for Sage Jaimini, who propounded another wonderful system, which gives rare combinations. My point here is that to understand Jaimini, we need to consult Vriddaha Karikas and ancient commentaries. Though we need not put BPHS aside, but merely accepting whatever there in now available BPHS as authenticated is not good. Treating Jaimini as contemporary to Sage Parasara is respecting both Sages that they deserve. I urge the knowledgeable Astrological fraternity to study Vriddha Karikas, since a lot of knowledge has been corrupted and much need to be brought into light.

Now, I am giving another sloka dealing Karakamsa. The relevant verse of BPHS quoted by Sri Sanjay Rath in his commentary on Jaimini Sutras.

Well, since the sloka is very clear, no translation is given here. Now, see the relevant Vriddha Karika sloka.

Do you see the similarity and the differences? This verse gives much more than what BPHS gives. It attributes the results
1. Karakamsa
2. Lagnamsa
3. Karaka Rasi
4. Upagraha and other grahas

By any means, Vriddha Karika verse is more exhaustive and deals many concepts in one verse. Most of the Jaimini literature now on Internet deals about Karakamsa in Navamsa chart, but this verse asks us to consider Atma Karaka in Rasi chart as well.

Some may get a doubt “What this Upagraha is?” There lies the key with Jataka Sara Sangraha by Raghava Bhatta again. It not only deals the concept of Upagraha in Jaimini system, but also a dasa of that planet. Now, do you understand why I say our understanding on Jaimini now is only tip of iceberg?

I am not saying everything in ancient commentaries is fool proof. But, do we know that these concepts exist at all in the first place? How long shall we be in darkness regarding Jaimini system? Come on friends, let us start unlearn something and learn Jaimini from start. I request all to give a serious try to these ancient commentaries. I can tell you that much work is in progress in the background to bring these commentaries to light. Let us wish all the best to those volunteers doing such noble work. As per the information available with me, I can tell you that we are going to see them very soon. But, we shall have to submit the translation or the commentary in English in return to the benefit of the fraternity.

Are you ready to take on?

Warm regards,
Shanmukha.

Krishna Mishra Navamsa – Karakamsa

Om Namah Sivaya

In Jaimini System, Sage Jaimini gave utmost importance to Karakamsa Lagna. He has dealt with very specific and rare combinations from Karakamsa Lagna. Most scholars advocated Parasara Navamsa to analyze Karakamsa. But, Krishna Mishra in his Jyotish Phalaratnamala[1] advocated another way of reckoning Navamsa in line with Prakriti[2] chakra reckoning. Yet, most scholars like Sri Sanjay Rath reject this Navamsa reckoning, and my Guru advocates using this also along with Parasara Navamsa.

The relavent sloka by Krishna Mishra is given here for the benefit of readers.

The translation[3] : For Aries, Leo and Sagittarius the Navamsa reckoning starts direct from Aries. For Taurus, Virgo and Capricorn, the Navamsa count is reverse from Capricorn. For Gemini, Libra and Aquarius, the Navamsa count is direct from Libra. For Cancer, Scorpio and Pisces, the count is reverse from Cancer. It must be understood that Navamsa reckoning always starts from Movable sign, which is in accordance with Parasara with an exception of Prakriti Chakra.

The following table can be used as ready reckoner with advantage.

Now, I am going to explain the application of Karakamsa to know the Ishta Devata for the native. It must be understood that whatever the combinations from Karakamsa must read from only the Navamsa chart constructed in the above explained manner. Karakamsa is the sign in which Atmakaraka planet placed in and Istha Devata for the native must be seen from 12th house of Karakamsa. If 12th is not occupied by any planet then the planet aspecting it, then lord of that sign is considered.

I am giving the relevant adhikara sutras from Jaimini for ready reference.

Example Chart 1: Sri Ramakrishna Paramahamsa, 18-2-1836; 6:23AM, 87E44, 22N53, Raman Ayanamsa.

Note: Readers may criticize me for using a different horoscope than the usual one, but I have seen a hand calculated horoscope by an eminent scholar Sri Vedavyas, PhD, where he uses probably Raman Ayanamsa. In that horoscope Moon gets more longitude than Mars, where as our software gives the other way.

Sri Ekkirala Vedavyas PhD was an IAS Officer with traditional learning n Vedic sciences, he authored many books on Hinduism, Vedic Sciences and Established an University of Vedic Sciences. He did his doctoral studies in Dating of Mahabharata War.

The data given by Sri Vedavyas is given below for your ready reference.

18th Feb 1836, 6:23 hrs 22N53, 87E 44, Ayanamsa 20Deg6 min

Asc : 304D53', Sun: 308D19', Moon: 223D15', Mars:293D9', Merc: 316D33' , Jup: 76D0' ,

Ven: 339D29', Sat: 195D10', Rahu: 34D20', Ketu: 214D21'

In the horoscope of Sri Ramakrishna Paramahamsa, two planets occupy equal degrees, though minutes are different. According to Vriddha Karika, when two planets occupy same degree, then only Rahu can be considered for Chara Karaka scheme. Yet here, since the tie is between AK and AmK, and Rahu is prohibited for being Atmakaraka, we have to decide the AK using Naisargika[4] Strength of the planets. In this system, Moon is considered stronger than Mars, so Moon becomes AK here.

But since Moon is conjunct with Sun with no digital (paksha) strength, Mars can be taken as Atmakaraka, and Moon settling for Amatya karaka. Here I stick to the tradition.

Now, look at Parasara Navamsa, Moon occupies Aries Navamsa and 12th from Karakamsa is not occupied by any planet. Sun from Sagittarius and Venus from Virgo aspects the 12th house Pisces. Jaimini instructs us that Bhakti towards Shiva and Lakshmi for Sun and Venus respectively. But, it is well known fact that Sri Paramahamsa was strong devotee of Goddess Kali.

Now, loot at the Krishna Mishra Navamsa given above. AK Moon occupies Aries Navamsa in this chart with no planet in 12th house from Karakamsa and aspects by Rahu and Sun from Sagittarius, Ketu from Gemini.

Observe the two adhikara sutras regarding Sun, Ketu and Rahu above.

Though Rahu is not in 12th house from Karakamsa lagna, but the he strongly aspects Pisces from the frontal aspect of Sagittarius. The planets Sun, Rahu and Ketu clearly indicate the devotion towards Saivite Gods and especially the eternal attachment that Sri Ramakrishna had towards Goddess Durga.

Amatyakaraka is Mars and Sage Jaimini instructs us to see devata bhakti also from 6th planet from Amatyakaraka vide Sutra Amatya Dase Chaivam. Hence the 6th planet from AmK Mars is Rahu. Count like this, Mars, Mercury, Jupiter, Venus, Saturn, Rahu. So, Rahu indicate bhakti towards Goddess Kali, Tamasic form of Goddess Duga.

Example Chat 2: Srila Bhakti Rakshaka Sridhara Maharaja; October 12th, 1895; 23:38 Hrs LMT, (-5.53.20), Mayapur, 88E11, 22N34, India. (Source: Robert Coch’s The Spirtual Dimensions in Vedic Astrology)

Atmakaraka is Sun placed in Virgo in Rasi Chart, in Virgo in Parasara Navamsa and in Taurus in Krishna Mishra Navamsa chart. If you look at Parasara Navamsa, Mars occupies 12th house from Karakamsa which shows devotion towards Nrisimha Deva for a Vaishanavite. But Srila Sridhara Maharaja was ardent devotee of Lord Krishna.

Now, look at Krishna Mishara Navamsa chart given above. AK Sun occupies Taurus Navamsa and 12th house is occupied by Moon. Doesn’t it clearly show devotion towards Lord Krishna for a vaishanavite. Look a the 2nd house from Karakamsa, occupied by Mars and aspected by Jupiter, Mercury and Rahu from Pisces and Ketu from Virgo. The influence of two benefic planets Jupiter and Mercury indicates that Srila Sridhara Maharaja’s excellence in Vedic scriptures, his authorship and renunciation in life. You can’t find these yogas from Parasara Navamsa chart.

Example 3: A Male native, birth details not disclosed for obvious reasons

This is my chart and over the years I have been puzzled about my Ishta Devata. I *feel* I am strongly attached towards Lord Rama and Lord Shiva, yet the Parasara Navamsa doesn’t give any clue about that. If you look at Krishna Mishra Navamsa chart, Atmakaraka Venus occupies Sagittarius Navamsa and its 12th is occupied by Sun aspected by Ketu, Mercury and Mars from Aries. It explains the native’s attachement towards Lord Rama.

I know these three examples, may not be sufficient to prove the efficacy of Krishna Mishra Navamsa chart, yet it may instigate the enthusiasm in the students of Astrology about the ancient commentators’ knowledge. That’s the precise reason why I have been repeatedly requesting on the forums to study the ancient works, though my comments seem to be harsh at times. This Navamsa chart must be used in practical charts; in fact my Guru simply calls it Jaimini Navamsa chart.

Hence, I request all to read ancient commentaries Vriddha karikas not the BPHS. God willing, I will bring these gems in this blog.

Let the knowledge come from everywhere

Warm regards,
Shanmukha

[1] Jyotish Phalaratnamala is very important classic to understand Jaimini. No scholar yet fully uncovered the concepts it introduced, in my humble view.
[2] This Prakriti chakra reckoning was explained in my earlier posts. Please have a look.
[3] Adopted from Jaimini Sutramritam by Sri Iranganti Rangacharya.
[4] Refer to Sutrartha Prakasika. Though I don’t have complete verse right now, but it reads like “Manda Avanisunu Shashanketyaadi ….”. It means Moon is stronger than Mars.

What Went Wrong with BPHS

Om Namah Sivaya

Namaste All,

Members on Sohamsa group definitely get furious by the comments passed on by me regarding BPHS and Sri Narasimha’s interpretation of Drig dasa. In fact, most of the list members may be in the view that whatever Sage Jaimini told in his upadesa sutras are also told by Sage Parasara in BPHS. And Sri Sanjay and others also advocated the same point. My Guru Sri Iranganti Rangacharya always tells that to learn Jaimini one must study the Vriddha Karikas. I just reiterated the same on the list. I also pointed out the slokas given by Sri Narasimha are just in toto Vriddha Karika slokas. In fact, I went to the extent of quoting that without Vriddhas, is like Sailing without a compass.

Now in this post, I am going to prove my point once again with the following example.

The Adhikara Sutra of Jaimini regarding Trikona Dasa.

On page 214 of Jaimini Maharishi’s Upadesa Sutras, Sri Sanjay gave the relevant sloka from BPHS regarding the interpretation of Trikona Dasa.

The commentary by Sanjay reads as follows.

The Trikona dasas begin from the ascendant, fifth or ninth house whichever is strongest. The periods of the dasas are the same as Chara dasa. After the trines, the dasa progress to the second house from the initiating sign and its trines and so on. The succeeding signs are reckoned zodiacally or reverse depending on whether the ascendant in odd or even.

Now, I am giving below the relevant Vriddha Karika slokas and readers can easily find out what went wrong.

Let me explain, why I quote only Sanjay’s translation here. Sanjay clearly knows what Chara paryaya dasa is and he explained the same in page 298 and 299 of his book, though he doesn’t follow all types of padakrama. When the second line of the sloka in BPHS clearly says

Charaparaayavaddasha à Chara Paryaya + vat + dasha à Like Chara Paryaya dasa.

So, BPHS sloka asks us to start this dasa like chara paryaya dasa, but Sri Sanjay interprets that dasa is same as Chara dasa. Refer to his translation quoted above. Do you see the difference? The dasa should be like Chara paryaya dasa, not Chara dasa.

Don’t you see that some lines in between are missing in the slokas of BPHS? The missing lines are the ones that differentiate this particular dasa from other sampat dasa namely Chara Paryaya dasa. Does any body know that we have conditional dasas in Jaimini as well? In my humble view, this one is a conditional dasa. The key of this dasa is the stronger house. Then, how to select the stronger house between Lagna, 5th house and 9th house? Does anyone here offer any idea of what Jaimini instructed regarding this dasa? The answer lies with Jataka Sara Sangraha by Raghava Bhatta, which I will bring soon.

Next, the Vriddha Karika sloka deals with how to choose the starting dasa sign for male and female natives. The key here is one source of strength. Some scholars mix up the strengths without understanding the purpose of each source of strength.

Meanwhile readers will do well to read my Guru’s translation of Jaimini Sutras, where it was clearly explained. In fact, this blog is named in reverence to my Guru’s book Jaimini Sutramritam.

Let the knowledge come from everywhere

Warm Regards,
Shanmukha.

Chara Karaka --> 7 or 8

Om Namah Sivaya
Namaste All,

I have been closely following the discussion on Chara Karakas and the article by Narasimha on Sohamsa group. I observed in one of Visti’s earlier mails referred Sri Iranganti Rangacharya opines that Jaimini Sutras are complete and nothing is missing. Hence, I want to put forth the views of Sri Rangacharya, regarding the issue as I understood from him. But, I want to state that I am neither a spokesperson for Sri Rangacharya, nor a Jyotisha scholar nor a Sanskrit scholar. The following lines are purely my understanding regarding the issue. Though, Sri Rangacharya never indicated that any sutra is missing from the first two adhyayas, but he always says that 3rd and 4th adhyayas available now are merely the interpolated versions. That’s the reason why he didn’t attempt to translate them, even after being persuaded by Sri B.V.Raman.

He always reiterates that to understand Jaimini Sage, Vriddha Karikas are the authority. He claims that he always followed the vriddha karakas and never contradicted or transgressed those slokas in his commentary. He considers Jaimini sutras are much earlier to Parasara Hora since the Sutra Vangmaya is much earlier to Sloka Vangmaya. He considers Parasara Hora is a compendium of all the astrological principles available, that is a compilation work. Regarding the Chara Karaka issue, he works out the way Narasimha worked out, excepting Rahu becoming Atma Karaka. He has shown how Rahu can be other Chara Karaka vide his Jaimini Sutramritam Sanskrit – English Commentary. He has not shown the case with Rahu becoming higher longitude planet after deducting from 30 degrees, out of eight planets.

He tells that Rahu can’t become Atma Karaka since Jaimini himself says that “ Sa Ishte Bandha Mokshayoh”, meaning that AK can give either Bandhana or Moksha. But, since Rahu is karaka for Bandhana, he can never be considered for chara atma karaka. I want to reiterate that he has not shown as how to consider Rahu when he becomes highest longitude planet.
As I said earlier I am not a spokesperson for him and the above points can be taken worth of their salt. But, one thing I can honestly say that Sri Rangacharya is fighting through out his life for the cause of Jaimini Astrology. In his commentary, we don’t find pitri karaka after Matri Karaka. According to him, the karakas are AK,Amk,BK,MK,PuK,GK and DK only. But, I admit that Pitri Karaka was mentioned in one of the manuscript (palm leave) I happened to see. Again, in the manuscript referred to by Sri Vadrevu Suryanarayana Murthy, he doesn’t find Pitri Karaka. By the way, I think, he is the first person to interpret Saturn as karaka for elder brother for the sutra “Mando Jyayan Graheshu”. Hence, it can be debated whether “Tasya Pitah” ever existed. In fact this debate is there for the ages. Hence, we have to resolve this not only with scientific approach but also with practical examples. Sri Narasimha was right in that direction.

Sri Rangacharya opines that “Eke” word in “Mata Saha …” sutra means that Sage Jaimini does not endorse combining MK and PK. He tells that interpreting Sutra Vangmaya is different from the case with sloka Vangmaya.

Somebody argued that Jaimini didn’t mention the special condition of including Rahu only when two planets occupy the same degree. Well, if you look in at the calculation of 8th house given by Sanjay ji is also not mentioned by Jaimini. That method is deduced from Vriddha Karika. Hence it should be kept in mind that to understand Jaimini, Vriddha Karikas are the authority. By the way, how many of us know that Raghava Bhatta and Nrisimha Suri extensively used calculation of 8th house according to vriddha karika? How many of us know there are special ayurdasas called “Jaya Bhava Pamsa, Atmano Bhava Pamsa Dasas extensively dealt by Raghava Bhatta and Nrisimha Suri ? I request all to read “Jaimini Sutramritam” by Sri Rangacharya, since he is the only commentator who dared to give Vriddha Karika slokas in his commentary. Why I say Parasara is not the final authority on Jamini Sutras is the fact that no astrological classic said to be of Parasara system, never dealt the concepts like Padas, Rasi Drishti and argala. Of course, Uttara Kalamrita and brihaspata samhita are exceptions. Jataka Tatwa by Mahadeva Pathak is very recent scholar and he never dealt any of Rasi dasas. Yes, BPHS can be taken as one of the vriddha karika, since Parasara is the only rishi who could compile so beautifully all the astrological principles available. Hence, HE can be treated as one of the authority but not the final. Even if we look at the verses given by Narasimha in his Chara Karaka article look like merely inspired / interpolated verses from Vriddha Karika. This is my humble view. The other way is also possible.

Sorry for deviating from the issue. I write below my humble understanding regarding chara karaka.

Jaimini is always specific in his sutras. In fact all sutra vangmaya is specific and cryptic as well. When he says “Eke”, it means that it is not his opinion. Taking 8 CK for living beings and 7 CK for Mundane is not given either in any Jaimini work or Vriddha karika or in BPHS. The relevent Jaimini Sutra reads as " Atmadhika Kaladirnabhoga Saptanaam Asthanam Va". It means Sage is saying that the planet which has more degrees out of 7 or 8 planets is Atma Karaka. Well, if one thinks that Jaimini asking us to consider the planet having more degrees out of 7 or 8 Karakas doesn't hold good. Since, in the ensuing sutras he speaks about each every karaka by name, it is not necessary that sage telling the no. of chara karakas to be considered. If one thinks that Sage indeed did that, then it is dishonouring the Sage only. Jaimini never wastes even a letter, forget about a word, in his cryptic upadesa sutras. Each and every word the great Sage speaks of, has a very specific purpose and distinct meaning.

Now let us understand the Sutra bit by bit

"Atmadhika Kalaadibhirnabhoga Saptaanaam Astaanaam Va"

Saptaanam Asthaanaam Va --> Out of 7 or 8

Nabhoga --> Nabho Gachhati --> that moves in sky --> the planet

Adhika --> More

Kalaadi --> Bhaga, Kala, Vikala etc.

Atma --> The Atma Karka

Summarizing, we get the meaning --> Out of Seven or eight planets, the one gets more degrees, minutes etc. is called Atma karaka.

When Jaimini Speaks “Saptanam AshtanamVa”
If he considers 8 CK then, he would never say “ Saptanam”
He doesn’t endorse the opinion of MK and PK same. So he treats MK and PK different. Combining above two proves that only 7 CK and MK, PuK different and they are AK, AmK, BK, MK, PuK, GK, and DK. Vriddha Karika is again very specific.

If he considers only 7 planets, he would never say Asthtanaam Va”, hence he asks us to consider 8 planets. He didn’t spell out the condition as when to consider 7 or 8 planets. Now, Vriddha Karika comes to rescue.

Now, out of 7 CK, it is to be decided whether to include Pik or PK. Since sage himself spaks that MK and PuK are different, PuK must be included.

If you closely look at the Sutras we don’t find specific sthira Karaka for Mata and Pita. Hence, one may doubt the inclusion of MK since no sthira karaka is mentioned. But Sage himself mentions MK vide sutra “Mata Saha Putra….”. Now, only Pitri Karaka inclusion in Chara Karaka scheme is doubtful and since it is there in some manuscripts and not in some, we must resolve it with research, experiments and sadhana. But, we can understand Venus is Karaka for Parents vide sutra “ Patni Pitarau …..”.

Sage only states 4 sthira karakas
BK -----> Mars
PK -----> Jupiter
GK ----> Mercury
DK -----> Venus

We can get the karaka for Mother and Father as the stronger of Moon and Mars, and the stronger of Sun and Venus respectively from other adhyayas.

Interpreting 3rd house from Mars etc. is not new to Jaimini system. Its well known to the commentators like Sri Raghava Bhatta and Nrisimha Suri and they have even given the karakas for parents, brothers etc., for each dasa rasi apart from chara karakas.

Now, how to include 8 planets for 7 CK scheme? If two planets are at the same degree, then Rahu comes in. If three planets are at the same degree, then one chara karaka will be omitted and will be filled up by corresponding sthira karaka.

For example
1. If each planet at different degrees --> No Rahu coming in.
2. If AK and AmK at same degree --> No Rahu coming in, Nasargika Bala considered
3. If AK, AmK, BK same degree --> Rahu comes in and one planet omitted

Now other than AK
1. If two Planets --> one planet, No karaka
1. If three planets --> two planets, one Karaka omitted
3. If four planets --> three planets, two karakas
4. If five planets --> 4 planets, three karakas
5. If six planets --> 5 planets, 4 karakas
6. If seven planets --> -do-

The above is found in Rangacharya’s Jaimini Sutramritam and he has been following it since 30-40 years. I know the above explanation is not clear and logical but it shows the way vriddha karikas instructed to do. It shall be born in mind that we must move further keeping and continually referring to vriddha karikas to understand Jaimini Sutras. So, whatever Narasimha wrote in his article is not new and well practiced by Jaimini scholars excepting Rahu becoming AK, and taking PiK in place of PK in 7 CK scheme.

Now, comes how to use karaka lopa. Vriddha Karika shows two ways of Ommission of Antya Karaka and Agrima Karaka. It must be researched and applied to know the accuracy of each scheme, not just debating on it, since it is vriddha showing the beacon of light. I request all to understand vriddha karka slokas well. Alas, most English Jaimini commentaries never mention these slokas.

Vriddha karika again mentions that Atma Karaka never gets omitted in Antya karak lopa scheme. That’s the precise reason why you don’t find sthira karaka for Atma and Amatya karaka. Sri Narasimha considers Agrima Karaka lopa, if so then, when Ak and Amk are at the same degree, then AK must be taken over by sthira karaka. But he doesn’t apply this to AK, where in he takes the DMS again to find the AK. Here Vriddha karika is very specific that AK cannot be omitted. So, if Narsimha considers AK can’t be taken over, then he must consider Antya Karaka Lopa scheme. I am giving below the relevant Vriddha Karika sloka.
“Amsa Samye Grahau Dwau Chet Jayetam Yasya Janmani
Swa Karakam Vina Lupyati Chantya Karakaha Nischayam”

So, Sri Rangacharya’s method of taking Naisargika strong Graha for AK when AK and AmK are at the Same Degree seems logical and in accordance with Vriddha Karika. Yet, I get consistent results with taking the planet having more DMS (Degree, Minites, Seconds) as AK. So, it can be experimented.

Well, Karaka dasa given by Narasimha, is different in Jaimini Astrology. It is called AtmaKaraka Dasa and start from the Rasi occupied by AK and proceeds Kendras, Panapharas and Apoklimas. The duration calculation is very peculiar, based on the “Satallabhayo ….” Sutra. This not as Visti's article on Karaka Kendradi Rasi Dasa.

If anyone gets the feeling that I am saying there shall not be any independent interpretation of sutras, my answer is NO. I want to say that whatever the interpretation, it must not contradict the vriddha karika slokas. Now, new sort of distorting knowledge is happening. Some learned scholars even wrote article on Lagnamsaka dasa as phalita dasa. But, Krishna Mishra in his Jyotish Phala Ratanamaala, mentions Lagnamsaka dasa as Ayur dasa. This is like the other scholar writing book on Manduka dasa without understanding what Vriddha karika says about Manduka dasa. New Commentator may contradict with other ancient commentators like Neelakantha, Raghava Bhatta, but not with Vriddha Karikas. They are like sritis. As it is said if you have a doubt and Sriti and Purana differing on the issue, preference must be given to Sriti only. Similarly if commentator contradicts with Vriddha Karika, we must follow vriddha only. It is proven time and again and Narasimha finds the same. Vriddha Karika method of including Rahu when two planets are at the same degree, works well.

I hope I could put my points straight. Thanks for reading along, and I request readers to study vriddha karikas, not merely asking to explain every thing under the sky with chara karaks. Well, I have not touched how to use chara karakas for interpretation, sincerely; I don’t know how to use. This is my beginning in understanding CK scheme.

Let the knowledge come everywhere.

Warm Regards,
Shanmukha.

Drig dasa article by Sri Narasimha, An Observation

Om Namah Sivaya
Namaste all,

There has been a lot of discussion regarding Drig Dasa of Parasara article by Sri Narasimha. In the following line I would like to bring forth how Drig dasa varies according to some other scholars. But, I will stick to Jaimini Sutras only. First, I include the notes I wrote regarding Narasimha article some time back and then explain the other method. I request the readers to go through it and bring forth the truth. The padakrama order to be followed in this Drig dasa varies if we take consideration of two ensuing sutras after the Drig dasa adhikara sutra.

Reconciling Narasimha's Version with Jaimini
I am really surprised by the fact that Narasimha could arrive to the meaning of Trikuta padakrama regarding Drig dasa by referring to Parasara Hora. Most of the students are confused by the word Trikuta Padakrama vide the sutra “ Kujaadi Trikuta Pada kramena Drig dasa”, since trikuta padakrama is also used in Manduka dasa. So, some scholars interpreted trikuta padakrama in Drig dasa as 1,5,9 houses from 9th house. I would like to explain this padakrama referring to only Jaimini Sutras in line with Jaimini methods.

In Jaimini methods, we have a number of ways of reckoning the dasa sequences advocated by Vriddha Karikas. I am giving some of them below.

1. Prakriti Chakra padakrama --> where in reckoning will be done zodiacal for odd signs and anti-zodiacal for even sign. Please remember here that the nature is odd or even not the Vishama pada or Sama pada.

2. Vikriti Chakra Pada karma --> where in reckoning will be done anti - zodiacal for odd signs and zodiacal for even sign. Please remember here that the nature is odd or even not the Vishama pada or Sama pada.

3. Udaya charka padakrama --> always zodiacal for both natures of signs.

Readers can now understand the very purpose of Jaimini mentioning the sutra “Na Kwachit” after mentioning the sutras “Prachee vrittir Vishameshu”, “Para Vrittyottareshu”. I don’t really understand why Vishama pada and Samapada reckoning is used in only Chara dasa by Neelakantha.

Now I am giving below the ensuing sutras after the “Kujaadi Trikuta ….”. Though sage names it as Trikuta Padakrama, for the sake of clarity, temporarily I call it Drig dasa padakrama. Since it is drig dasa the dasa signs will be the signs aspected by 9th, 10th and 11th house from Lagna.

This padakrama is explained below by considering the following two sutras belongs to Drig dasa.

Sutra: Matri Dharmayoh Saamanyam Vipareetam OjaKutayoh
Sutra: Yadhah Samanyam Yugme.

I am now venturing to reconcile with Parasara slokas given by Narasimha.

Using Katapayadi varga, Matri --> Sign Leo, Dharma --> Sign Aquarius.

Sage Jaimini States that for the above two signs the drig padakrama is Samanyam i.e according to Prakriti charka. Since, these two signs are odd signs, the reckoning will be zodiacal even though they belong to Samapada group. That’s the precise reason why Jaimini instructs “Saamanyam”.

For Ojapada signs excepting dual signs, the reckoning will be according to Vikriti chakra.
For remaining Samapada signs excepting dual signs, the reckoning will be according to Prakriti chakra.
For Dual signs, the reckoning will be according to Prakriti charka vide sutra “Yadhah Saamanyam Yugme”.

Now I am tabulating the reckoning of successive signs from 9th house for each sign below.

So, if 9th house happens to be
Aries, Odd and Ojapada sign, vikriti charka padakrama. Since it is odd sign vikriti chakra pada krama means reckoning Anti Zodiacally.

Taurus, Even and Ojapada sign, Vikriti charka padakrama, since it is even sign vikriti chakra pada krama means reckoning zodiacally.

Gemini, Odd and Ojapada sign, Prakriti charka padakrama means count zodiacally

Cancer, Even and Samapada sign, Prakriti chakra, counting Anti Zodiacal

Leo, Prakriti chakra (Special rule), counting zodiacally

Virgo, Even , Samapada, Prakriti chakra, counting anti-zodiacally

Libra, odd, Ojapada, Vikriti chakra, counting anti zodiacally

Scorpio, even, Ojapada, Vikriti chakra, counting zodiacally

Sagittarius, odd, Ojapada, Prakriti chakra, counting zodiacally

Capricorn, Even, Samapada, Vikriti chakra, counting anti zodiacally

Aquarius, Prakriti chakra (Special rule), counting zodiacally

Pisces, Even, Samapada , Prakriti chakra, counting Anti Zodiacally

Hence, it can be deduced that Sage Jaimini also endorsed the way Sri Narasimha interpreted the reckoning of dasa signs in Drig dasa using this peculiar Drig dasa Trikuta pada krama. In fact, there will be only three signs aspected by any rasi and since Drig dasa name itself shows that it is based on aspects. Hence name Trikuta padakrama is also justified.

I must admit that this Pada krama order idea was learnt from the Telugu commentary of Jaimini Sutras by Sri Kambhampati Rama Gopala Murthy.

Drig dasa By Jaimini Scholar Sri Iranganti Rangacharya:

Now, I will explain the Drig dasa interpretation by Sri Rangacharya according to his Jaimini Sutramritam.

Drig dasa starts fro the 9th sign from lagna and the progression will be the trines from the start dasa sign. After the first trine then the trine from the 2nd house from start dasa sign follows. For example if the Asc is Aries, then the dasa signs are Sg, Ar, Le, Cp, Ta, Vi, Aq, Ge, Li, Pi, Cn, Sc. So here there no concept like aspecting signs.

Sri Rangacharya interprets the ensuing “Matri Dharmayoh” sutras in a different context. He takes these two sutras to prove that calculation of dasa years is always according to Prakriti chakra.

Sutra: Matri Dharmayoh Saamanyam Vipareetam Ojakutayoh

Sutra: Yadhah Samanyam Yugme.

The first sutra above speaks of Oja Kuta, so it can be understood that Sage Jaimini is speaking about the Ojakuta (Vishama Pada) and Yugmas Kuta (Sma pada) signs.

Matri, Leo and Dharma, sign Aquarius. For these two sign though they are Samapada signs the counting of dasa years will be Saamanyam (According to Prakriti Chakra though Samapada Signs).

The signs, which are in Vishama Pada are Taurus and Scorpio. So for these two signs the counting will be vipareetam (Accroding to Prakriti chakra though Vishama Pada signs).

The Sage instructs us to use prakriti chakra for other even signs vide the adhikara sutra “ Yadha Saamanyam Yugme”.

For remaining odd signs, it can be understood implied that counting will be according to Praktiti chakra.

Hence, from the above line it can be understood that Sage instructs us to use Prakriti chakra for counting dasa years for every rasi dasa.

Conclusion:
Well, I have given two versions of interpretation of ensuing sutras after the Drig dasa adhikara sutra. One interpretation supports the Drig dasa version given by Sri Narasimha. The other version proves that dasa year’s count shall be according to Prakriti chakra. It is for the learned scholars to evaluate and bring forth the true upadesa that Sage shines upon us. But, with in my limited understanding I tend to support the later version, since Sage never calls Dual signs as Yugma rasi, hence the first version may not be His upadesa.

Now, We must understand “Why Sage Calls it Drig Dasa?” Some scholars tend to understand it as aspecting signs dasa. But, we must understand that in Jaimini Sasthra, there is a very important concept called Argala and its real usage has been a secret. Yes, as Sanjay Ji always puts it Argala is a very advanced concept and its real usage lies in delineating the Raja Yogas in the horoscope. This argala is not simple that 2nd, 4th, 11th rasis form Argala on a sign, but much more to it.

So, in my humble view, Argala raja yogas can be timed with this wonderful Drig Dasa. In addition, there are concepts called Sign Arudha and Aspect Arudha, which find extensive application in Drig Dasa. Readers will do well to read the article by Sri Rangacharya published in Saptharshi Astrology Vol 3 to understand Sign Arudha.

I look forward for the readers take on this.

Let the knowledge come from everywhere.

Warm regards,
Shanmukha.