Dear friends,
I am copy, pasting a mail given to a person concerned at M/S Sagittarius Publications regarding the book “A Course On Jaimini Maharshi’s Upadesa Sutra”. Of course, I am awaiting a detailed reply which was promised from that person. It’s been a year since I wrote the mail, still I couldn’t receive it. Hence, I am reproducing the mail here, which I believe, contain some useful academic information.
Om Namah Sivaya
Namaste **** ******* ****,
I am Shanmukha and hope this mail finds you happy and contented.
I recently purchased “A Course On Jaimini Maharshi’s Upadesa Sutra” written by Sri Sanjay Rath. I think it is a very well written and neatly edited work by Sri Sanjay. I am sharing my spontaneous response after having a reading of some of the chapters of the work in the following lines. As usual I am writing these lines of academic interest and request you to consider the same.
As pointed out by Sri Sanjay and also reiterated by my Guru, BPHS is very important in understanding Jaimini System. Rather I put it that BPHS is very important in understanding any system of Astrology. Yet, smitten by the beauty of this wonderful Jaimini System, I sometimes tend to ignore the BPHS, which my guru warns me often. We shall not ignore the other resources from other Sanskrit works. Sage Jaimini Upadesa Sutras are not contradicting to BPHS but complementary. As he writes “Horaadayah SiddhaH”, and “Siddhah Ududaye”, which essentially mean that he is writing a system which is complementary to others but not conflicting”. I hope you know a work named “Jaimini Bharata” allegedly written by Sage Jaimini consists of eighteen chapters among which only Aswamedha Parva is available, in which there are many different views expressed by the author from the “Veda Vyasa Maha Bharat”. So, we can’t debate on this though, but can enjoy the beauty of Jaimini Bharata and its unparallel beauty of extolling Sri Krishna. So, considering Sage Jaimini wrote a complementary work on Astrology is not blasphemous, I believe.
I was going through Lesson 14 on Page 271 of the Jaimini Course book. I was really struck with the Commentary by Sanjay on page 272 about the sutra 1.1.26.
परावृत्त्योत्तरेषु १.१.२६
parāvṛttyottareṣu 1.1.26
I totally disgree with the commentary by Sri Sanjay as it is against to the Sanskrit grammer.
पर + आवृत्ति + उत्तरेषु = परावृत्त्योत्तरेषु
पर = different, another
आवृत्ति = return, repetetion
उत्तरेषु = the remaining
The sutra says that a different reckoning from the above shall be followed for the remaining signs.
Where as Sri Sanjay brings in a different view which is not in context. Sage didn’t talk about north because it is clear from Sanskrit that “Shu” suffixes when there is plural. So it is apparent that Sage indicates the remaining six signs, where the different reckoning is to be followed. If Sage would have wanted to mean a starting sign in Uttara (forth house), what about “Vishameshu” in the previous sutra? When Sage clearly indicated about Vishama signs (which are no way connected with the direction of house) in the previous sutra, it is redundant to speak about the Sama signs, since in the “Uttareshu”, it is implied the remaining signs which are nothing but the even signs.
The starting sign phenomena:
Sage was clear about which signs is to be used as a starting sign and indicated as and when required. At first he mentioned the Lagna is ordinarily the starting unless stated otherwise vide the sutra “Mando Jyayan Griheshu ”. Some alterative texts refer it to be “Mando Jyayan Graheshu ” indicating Saturn is strongest which is contrast to the natural strength of planets., (elder brother according to some others). Kindly refer to Darpana Dasa, Atmakaraka Dasa, Chara Paryaya, Sthira Paryaya, Trikona, Drig, Mandooka where the starting sign not necessarily Lagna but can be any other sign according to applicability various source of strengths. Sage clearly indicated respective starting signs, wherever necessary. If not explicitely instructed “Mando Jyayan Griheshu” prevails.
So, the above 1.1.25 and 1.1.26 sutras are not belong to starting sign but the way of reckoning only.
Sri Sanjay indicated a Bengal school of thought, where starting sign differs from Lagna according to that school. This thought has been used by scholars from Andhra Pradesh like Raghava Bhatta and Nrisimha Suri. One may wonder where from these Bengal school and Andhra School used this peculiar starting sign phenomena for male and female nativities. No wonders, it is only from the available Jaimini Sutras. In fact it is one source of strength which was effectively used by Krishna Mishra and Somanatha Mishra. I hope you could find out this sutra. Let me keep it for myself , Hhhhhhh.
In page no 273, there is a mention of Chakras. The forth was given as Akrita Chakra. I am really surprised by this new chakra. I can strongly say that this chakra is not mentioned in any of the available works. Why does Sanjay do this way? Could he bring out any source about this chakra? As it was admitted by him in Narayana dasa book that Ketu and Saturn exceptions were his understanding of the Jaimini sutras (Sanou Chetyeke, ViparItam Ketou), then where comes this new Akrita chakra? Of course as a commentator of Jaimini, he is, indeed, entitled to create that, but I request any Sanskrit commetary authority on this.
I liked his beautiful explanation of Savayava Hora Lagna and its usage, though I don’t agree with him.
Conclusion:
Understanding Sage Jaimini requires a lot. Not only sincerity, guidance from Parampara but also understanding of the Sanskrit language is essential. And also, we shall study the traditions on this system prevailing before our generation. Then only we can reach the level of enjoying the divine honey of the sutra.
Let me narrate an issue which shows the importance of studying Sansrit and Sanskrit commentaries. I heard a famous personality in Astrological circle in Delhi rebuked the people trying to understand Jaimini which the help of Sankrit knowledge as “Sutra Choppers”. That senor astrologer who claims to have done research in Jaimini System more than anybody in the last three thousand (IS it ten thousand, who knows?) fails to understand this sytem. He can not explain why he assigns 10 years to a sign whose lord is in its 7th in a particular dasa system but could churns out a book on this dasa. He seeks the hideout of Vemuri Sastri for such calculation. If he understands the sutra “Sutaste Janma”, he understands why Sri Vemuri did that way.
So, the bottom line is understanding Jaimini Sutras with proper understanding of Sankrit is very essential in addition to other necessary things.
With this I end this mail and hope you enjoyed reading above lines.
Best Regards,
Shanmukha
Sunday, December 26, 2010
Saturday, December 25, 2010
A Comeback
Namaste Dear Friends,
I am back after a long time. In fact, it is exactly after 8 months. I am very thankful to you who sent their views on my blog.
It has been a very busy and important year for me. A lot of things happened this year. I was blessed with baby girl as my second child, constructed my new home, got promoted in the office, had my first official foreign tour ( In government sector, foreigh tour is a lifetime oppurtunity for many, I hope Govt. Employees knew it well) and of course got hold of some rare manuscripts on Jaimini System.
I am giving below one page from Jataka Rajiya of Singaraya. This work is based on Jaimini System and of course contains a mixure of principles from Parasara and Jaimini schools. This manuscript was obtained from a manuscript library and see the fate of this handwritten paper manuscript. IMHO, this is only manuscript in the famous library (I did spend a whole day to find this out) and probably you can understand from the picture attached here that this manuscript is gone beyond repair. The Crux here is to preserve the ancient texts for the benefit of future generations as our fore-fathers had done.
I request you to let me know, if any has this work either in manuscript or book form.
Before I start my new innings, I am copy pasting an edited mail written to Jyotish Digest Magazine regarding some contradicting points. I am attaching this for only academic purposes and I am not much aware of copy right issues, since this letter has been already published in the Jyotish Digest magazine. If it is violating the rules, kindly inform me so that I will remove this post. Else, just take note of the points raised and forgive for any redundant points.
Seeking Blessings,
Shanmukha
***************** Ther Mail Starts Here ********************
This is reference to Mani Pravala Rajayoga article by Sri Sanjay Rath. I know this mail should be addressed to Sri Sanjay instead. I am writing the following lines in academic interest. I request you to consider it the same.
It is nice that Sri Sanjay brought out two articles based Chandra Kala Nadi Verses namely Mani Pravala Yoga and Nadi Navamsa. As I mentioned elsewhere on my blog these two concepts are basically Jaimini System Concepts in one way or the other. Today I read his article on Mani Pravala Yoga in JD Jul-Sep 2009 issue where he brought out a sloka from Deva Keralam Part II. I strongly feel that verse is incomplete and I will show it in the below paragraphs. I wish to reconcile this verse with the sutras from Jaimini Sutras.
This Mani Pravala Rajayoga was mentioned by Sage Jaimini vide the following sutras. Of course, Sage didn’t verbally call it Mani Pravala Rajayoga.
स्व भाग्य दार मातृ भाव समेषु शुभेषु राजानः १-३-३०sva bhāgya dāra mātṛ bhāva sameṣu śubheṣu rājānaḥ 1-3-30
कर्म दासयोः पापयोश्च १-३-३१karma dāsayoḥ pāpayośca 1-3-31
As you know भाग्य = 2, दार = 4, मातृ = 5, भाव = 8, सम = 9, Sage Jaimini wants us to check the places mentioned above for the occupancy of benefic planets. In the sutra 1-3-30 stated above, he wants us to check the malefic planets in कर्म = 3rd and दास = 6th houses.
In this system, Benefic Planets à natural benefics, any exalted planet including natural malefic
Malefic Plamets à natural malefics, any debilitated planet including natural benefic
The term Mani Pravala indicates the mixture of benefic and malefic planets, where Mani is Gem and Pravala is the less useful coral shell. In Sanskrit, Manipravala Nyaya means the alternate combination of two languages, where Sanskrit is considered as Mani and other language is considered as Pravala. So, this yoga is essentially a combination of benefic and malefic planets in a particular order which was given by Sage Jaimini vide the above sutras. And he wants us to reckon the yoga from Sva Karaka. Then does come the question of who is Svakaraka. Sage Jaimini answers that as well with the ensuing sutra.
पितृ लाभाधिपाश्चैवम् १-३-३२
pitṛ lābhādhipāścaivam 1-3-32
You can argue that sva means AK only, but it is evident from Phalaratnamala that lord of Lagna is also Svakaraka and there are many Vriddha Karika verses, a version of BPHS dealing with 7th lord as Karaka, which is a different topic. So, this yoga shall be seen from either of AK, Lagna (पितृ) Lord or the 7th (लाभ) Lord. I know that Sri Sanjay interprets the above referred sutras pertaining to AL in his JMUS and I am not going debate on that.
Now, coming to the sloka quoted by Sri Sanjay in his article, kindly refer to the Rule 2. It was mentioned “A benefic planet (natural) should be exalted in the 3rd house while a natural malefic planet is simultaneously debilitated elsewhere”. I don’t understand this rule as it was not mentioned in the sloka quoted. That sloka simply mentions “Exalted planet or a natural benefic in 2nd, natural benefic in 5th, a malefic in 8th and a benefic in 9th makes a person Srimanta and daridra otherwise. The mentioned sloka didn’t mention about the 3rd house. Of course, we can deduce the corollaries which Sri Sanjay has done. Going by the available adhikara sutras of Sage Jaimini and the available commentaries, it is clear that benefic planets in 2nd, 4th, 5th, 8th and 9th and malefic planets in 3rd and 6th is essential for this yoga. It is important that even if not all the above mentioned gets the respective occupancy, the more the better. So, I humbly submit that a benefic planet exalted in 3rd house is not in compliance with the classical view of Jaimini system. Any debilitated planet or a natural malefic in the 3rd, 6th is welcome in this system.
Now, I am giving below the respective Vriddha Karika sloka referred to in Jataka Sara Sangraha of Raghava Bhatta, which is comprehensive and clearly shows the sloka of Deva Keralam is incomplete.
लग्नाधिपतिमारभ्य क्रमेणापि लिखेत् ग्रहान्ग्रहचक्रं तदाचार्य वदंतियवणादयःउच्चे द्वितीये सौम्ये तृतीये पापनीचयोःउच्च्चे चतुर्थे सौम्येवा पंचमे तथा शुभेषष्टे पापे तथा नीचे सप्तमे च तथा शुभेअष्टमे च तथा पापे नवमे च तथा शुभेश्रीमंत पुरुषालोके विपरीते विपर्ययः
lagnādhipatimārabhya krameṇāpi likhet grahān
grahacakraṁ tadācārya vadaṁtiyavaṇādayaḥ
ucce dvitīye saumye tṛtīye pāpanīcayoḥ
uccce caturthe saumyevā paṁcame tathā śubhe
ṣaṣṭe pāpe tathā nīce saptame ca tathā śubhe
aṣṭame ca tathā pāpe navame ca tathā śubhe
śrīmaṁta puruṣāloke viparīte viparyayaḥ
पंचमेच तथा पापे षष्टे सौम्योच्चयेस्तथासप्तमेच तथा पापे सौम्ये चाष्टम ख़ेचरेनवमेच तथा पापे नीचखेटेपि वा तथाःमणिप्रवाळ योगोयं तत्र राजाभवेत्
paṁcameca tathā pāpe ṣaṣṭe saumyoccayestathā
saptameca tathā pāpe saumye cāṣṭama ecare
navameca tathā pāpe nīcakheṭepi vā tathāḥ
maṇipravāḻa yogoyaṁ tatra rājābhavet
इदम् योगद्वयं ग्रहचक्रवशाच दृष्टव्यं
idam yogadvayaṁ grahacakravaśāca dṛṣṭavyaṁ
If you look at the Vriddha Karika sloka above, I need not explain the importance and comprehensiveness of the Mani Pravala Rajayoga. It mentions the 3rd, 6th and 7th houses which missed in Deva Keralam sloka. I particularly refer you to look at the last line of the above verse that speaks about the Graha Chakra. It clearly instructs us to reckon this Mani Pravala Rajayoga according to Graha Chakra, which I have dealt with in my article published in Saptarishis Astrology. Remember either DKN verse or the Jaimini Sutra or the Vriddha Karika did not mention about 10th, 11th, 12th houses. That’s why this yoga shall only be seen from Graha Chakra reckoning in which 9 planets become the 12 houses. This Graha Chakra is important in deciding the Dasa Karakas, transit analysis in Gochara Dasas etc.
It is very important that a malefic in 8th is very bad according to Jaimini system. A malefic in 8th spoils even the Poorna Argala. That is why Sage mentions a benefic in 8th (भाव) house vide the sutra 1-3-30 given above. Yet, the Vriddha Karika mentions a malefic in 8th for Mani Pravala Yoga. It is acceptable only when the respective sequence of benefic and malefic combination happens. If that sequence breaks, then a malefic in 8th is not good.
In a nutshell, a benefic in 2nd, 5th and 4th is very essential for this yoga to give its results in the lifetime of the native.
It is possible that Jaimini commentators might have adulterated / corrupted the verse from Deva Keralam and produced the above given Vriddha Karika, which seems to me a remote possibility.
It is also possible that the DKN verse and Jaimini commentators speaking of two different yogas, in the name of Mani Pravala Yoga, which again is not logical to me.
I am not writing this to compare my article with Sri Sanjay’s. I know I am very small पिपीलिक compared his genius but wants to emphasize on other conditions on this yoga. The Vriddha Karika sloka mentions a particular benefic (Mani) and malefic (Pravala) sequence and thus this yoga is called Mani Pravala Yoga. As it was put by Sage Jaimini, we shall consider the unanimous opinion of the classics, which was echoed by most of the references I have given in my article regarding this special yoga.
सम्वादात् प्रामाण्यम्
samvādāt prāmāṇyam
I am attaching two files containing my article on Mani Pravala Rajayoga and its appendix along with this mail. My article contains much more references on this special yoga of Jaimini. If you would like to read my article, please go through the attached file. If you want to read only the references, you can skip my article and have a look at Appendix.pdf the file and read the respective Sanskrit references from various ancient works on Jaimini.
I sincerely request you to consider this mail, as from a sincere student of Astrology. Now, I am writing below one more issue which I want to bring forth to your notice.
I had courtesy of a friend to have a look at the new Jaimini Sutra course book by Sri Sanjay. I had a glance view of the book and I was struck with the words like Oriya School, Bengali School, and Tamil Nadu School. I fear the following lines may look as “Randhraanveshana” as I haven’t completely gone through the book, kindly bear with me.
I was surprised to see such a phrase like “Tamil Nadu School” from the worthy pen of Sri Sanjay. He referred to Sri Iranganti Rangacharya in that paragraph. By all means my Guru neither belongs to Tamil Nadu nor his ancestors. He was born and brought up in West Godavari district of Andhra Pradesh and now resides in Hyderabad.
In fact, political leaders like Potti Sriramulu went on hunger - strike unto death for the formation of Andhra Pradesh state and NT Rama Rao formed his TDP party for being branded as “Madrasis” and he fought rest of his life for the self respect of Telugu people. It was more than half a century since the state of Andhra Pradesh had formed and still people remember us as “Madrasis” or from Tamil Nadu School. What a pity?
It is not necessary to prove that there exists a separate school of thought in the land of Telugu. I have a valid reason to claim that. I am giving below the great commentators hailed from the land of speaking Telugu.
Gottimukkala Raghava Bhatta – Jataka Sara Sangraha
Akumalla Nrisimha Suri – Sutrartha Prakasika
Laxmanacharya – Lakshmana Vyakya
Laxmama Suri
Kuppu Rama Daivagna
Appayya Dikshita
Iranganti Rangacharya – Jaimini Sutramritam
Vadrevu Suryanarayana Murthi – Jataka Narayaneeyam
Jaimini Scholars from Andhra Pradesh in the last century
Vemuri Rama Murthi Sastri
Sridhra Venkata Ramana Daivagna
Iranganti Rangacharya
Madhura Krishna Murthi
The Parampara of Pidaparti
Vadrevu Suryanarayana Murthi.
And scholars like Sri B.V.Raman, Sri K.N.Rao whose ancestors hailed from Andhra Pradesh. There are many ancient commentators of Jaimini like Sundara Bhatta, Mahidhara, Sridhara and Nrisimha Daivagna whose origin is not known to me, but mostly referred by Jaimini scholars from Andhra Pradesh. I have the Sanskrit manuscripts of some of these works written in Telugu script. I saw manuscripts of Phalaratnamala and Kalpalatha (belongs to Orissa, I presume) written in either Telugu Script or Deva Nagari Script. I hope it is suffice to say there exists a separate school of Jaimini thought in Andhra Pradesh. If Sri Sanjay wants to give a name, it shall be named as Andhra Pradesh School of thought or Telugu School of thought.
I saw very few works on Jaimini in Tamil script, in the manuscript libraries I visited. I don’t say there are no Jaimini Scholars in Tamil Nadu; my point is that branding my Guru Rangacharya as from Tamil Nadu school is highly unjustified. I suppose “Vanchanaadha” is the only ancient commentator from Tamil Nadu as the name is prevalent in Tamil Nadu. He was referred by Krishna Mishra and I guess Sri Sanjay knows that commentary. Perhaps Vanchanadhiyam is the work on Jaimini which mentions which Lagna (AL, HL, GL, and BL) to be used for a particular purpose.
Probably Sri Sanjay has a valid reason to name like “Tamil Nadu School”. If he feels a school like Tamil Nadu School ever exists, I don’t debate, but I strongly feel there is a separate Telugu School of Jaimini exists and I wish it would be taken into consideration in the next edition of the same book. This gesture doesn’t fetch anything to Jaimini Astrology but it reveres the ancient scholars who survived Jaimini in the land of Telugu.
It is nice to see Sri Sanjay mentioning Subha Argala happens not only from benefic planets but from the unobstructed argala. I don’t know whether he endorses that or not, but at least he referred it (यस्य पाप श्शुभोवापि ग्रहस्थिष्ठे च्चुभार्गळे). I sincerely hope he would consider the other word निध्यातुः in Argala Sutra.
Seeking Blessings,
Shanmukha
********************* Ther Mail Ends Here ********************
I am back after a long time. In fact, it is exactly after 8 months. I am very thankful to you who sent their views on my blog.
It has been a very busy and important year for me. A lot of things happened this year. I was blessed with baby girl as my second child, constructed my new home, got promoted in the office, had my first official foreign tour ( In government sector, foreigh tour is a lifetime oppurtunity for many, I hope Govt. Employees knew it well) and of course got hold of some rare manuscripts on Jaimini System.
I am giving below one page from Jataka Rajiya of Singaraya. This work is based on Jaimini System and of course contains a mixure of principles from Parasara and Jaimini schools. This manuscript was obtained from a manuscript library and see the fate of this handwritten paper manuscript. IMHO, this is only manuscript in the famous library (I did spend a whole day to find this out) and probably you can understand from the picture attached here that this manuscript is gone beyond repair. The Crux here is to preserve the ancient texts for the benefit of future generations as our fore-fathers had done.
I request you to let me know, if any has this work either in manuscript or book form.
Before I start my new innings, I am copy pasting an edited mail written to Jyotish Digest Magazine regarding some contradicting points. I am attaching this for only academic purposes and I am not much aware of copy right issues, since this letter has been already published in the Jyotish Digest magazine. If it is violating the rules, kindly inform me so that I will remove this post. Else, just take note of the points raised and forgive for any redundant points.
Seeking Blessings,
Shanmukha
***************** Ther Mail Starts Here ********************
This is reference to Mani Pravala Rajayoga article by Sri Sanjay Rath. I know this mail should be addressed to Sri Sanjay instead. I am writing the following lines in academic interest. I request you to consider it the same.
It is nice that Sri Sanjay brought out two articles based Chandra Kala Nadi Verses namely Mani Pravala Yoga and Nadi Navamsa. As I mentioned elsewhere on my blog these two concepts are basically Jaimini System Concepts in one way or the other. Today I read his article on Mani Pravala Yoga in JD Jul-Sep 2009 issue where he brought out a sloka from Deva Keralam Part II. I strongly feel that verse is incomplete and I will show it in the below paragraphs. I wish to reconcile this verse with the sutras from Jaimini Sutras.
This Mani Pravala Rajayoga was mentioned by Sage Jaimini vide the following sutras. Of course, Sage didn’t verbally call it Mani Pravala Rajayoga.
स्व भाग्य दार मातृ भाव समेषु शुभेषु राजानः १-३-३०sva bhāgya dāra mātṛ bhāva sameṣu śubheṣu rājānaḥ 1-3-30
कर्म दासयोः पापयोश्च १-३-३१karma dāsayoḥ pāpayośca 1-3-31
As you know भाग्य = 2, दार = 4, मातृ = 5, भाव = 8, सम = 9, Sage Jaimini wants us to check the places mentioned above for the occupancy of benefic planets. In the sutra 1-3-30 stated above, he wants us to check the malefic planets in कर्म = 3rd and दास = 6th houses.
In this system, Benefic Planets à natural benefics, any exalted planet including natural malefic
Malefic Plamets à natural malefics, any debilitated planet including natural benefic
The term Mani Pravala indicates the mixture of benefic and malefic planets, where Mani is Gem and Pravala is the less useful coral shell. In Sanskrit, Manipravala Nyaya means the alternate combination of two languages, where Sanskrit is considered as Mani and other language is considered as Pravala. So, this yoga is essentially a combination of benefic and malefic planets in a particular order which was given by Sage Jaimini vide the above sutras. And he wants us to reckon the yoga from Sva Karaka. Then does come the question of who is Svakaraka. Sage Jaimini answers that as well with the ensuing sutra.
पितृ लाभाधिपाश्चैवम् १-३-३२
pitṛ lābhādhipāścaivam 1-3-32
You can argue that sva means AK only, but it is evident from Phalaratnamala that lord of Lagna is also Svakaraka and there are many Vriddha Karika verses, a version of BPHS dealing with 7th lord as Karaka, which is a different topic. So, this yoga shall be seen from either of AK, Lagna (पितृ) Lord or the 7th (लाभ) Lord. I know that Sri Sanjay interprets the above referred sutras pertaining to AL in his JMUS and I am not going debate on that.
Now, coming to the sloka quoted by Sri Sanjay in his article, kindly refer to the Rule 2. It was mentioned “A benefic planet (natural) should be exalted in the 3rd house while a natural malefic planet is simultaneously debilitated elsewhere”. I don’t understand this rule as it was not mentioned in the sloka quoted. That sloka simply mentions “Exalted planet or a natural benefic in 2nd, natural benefic in 5th, a malefic in 8th and a benefic in 9th makes a person Srimanta and daridra otherwise. The mentioned sloka didn’t mention about the 3rd house. Of course, we can deduce the corollaries which Sri Sanjay has done. Going by the available adhikara sutras of Sage Jaimini and the available commentaries, it is clear that benefic planets in 2nd, 4th, 5th, 8th and 9th and malefic planets in 3rd and 6th is essential for this yoga. It is important that even if not all the above mentioned gets the respective occupancy, the more the better. So, I humbly submit that a benefic planet exalted in 3rd house is not in compliance with the classical view of Jaimini system. Any debilitated planet or a natural malefic in the 3rd, 6th is welcome in this system.
Now, I am giving below the respective Vriddha Karika sloka referred to in Jataka Sara Sangraha of Raghava Bhatta, which is comprehensive and clearly shows the sloka of Deva Keralam is incomplete.
लग्नाधिपतिमारभ्य क्रमेणापि लिखेत् ग्रहान्ग्रहचक्रं तदाचार्य वदंतियवणादयःउच्चे द्वितीये सौम्ये तृतीये पापनीचयोःउच्च्चे चतुर्थे सौम्येवा पंचमे तथा शुभेषष्टे पापे तथा नीचे सप्तमे च तथा शुभेअष्टमे च तथा पापे नवमे च तथा शुभेश्रीमंत पुरुषालोके विपरीते विपर्ययः
lagnādhipatimārabhya krameṇāpi likhet grahān
grahacakraṁ tadācārya vadaṁtiyavaṇādayaḥ
ucce dvitīye saumye tṛtīye pāpanīcayoḥ
uccce caturthe saumyevā paṁcame tathā śubhe
ṣaṣṭe pāpe tathā nīce saptame ca tathā śubhe
aṣṭame ca tathā pāpe navame ca tathā śubhe
śrīmaṁta puruṣāloke viparīte viparyayaḥ
पंचमेच तथा पापे षष्टे सौम्योच्चयेस्तथासप्तमेच तथा पापे सौम्ये चाष्टम ख़ेचरेनवमेच तथा पापे नीचखेटेपि वा तथाःमणिप्रवाळ योगोयं तत्र राजाभवेत्
paṁcameca tathā pāpe ṣaṣṭe saumyoccayestathā
saptameca tathā pāpe saumye cāṣṭama ecare
navameca tathā pāpe nīcakheṭepi vā tathāḥ
maṇipravāḻa yogoyaṁ tatra rājābhavet
इदम् योगद्वयं ग्रहचक्रवशाच दृष्टव्यं
idam yogadvayaṁ grahacakravaśāca dṛṣṭavyaṁ
If you look at the Vriddha Karika sloka above, I need not explain the importance and comprehensiveness of the Mani Pravala Rajayoga. It mentions the 3rd, 6th and 7th houses which missed in Deva Keralam sloka. I particularly refer you to look at the last line of the above verse that speaks about the Graha Chakra. It clearly instructs us to reckon this Mani Pravala Rajayoga according to Graha Chakra, which I have dealt with in my article published in Saptarishis Astrology. Remember either DKN verse or the Jaimini Sutra or the Vriddha Karika did not mention about 10th, 11th, 12th houses. That’s why this yoga shall only be seen from Graha Chakra reckoning in which 9 planets become the 12 houses. This Graha Chakra is important in deciding the Dasa Karakas, transit analysis in Gochara Dasas etc.
It is very important that a malefic in 8th is very bad according to Jaimini system. A malefic in 8th spoils even the Poorna Argala. That is why Sage mentions a benefic in 8th (भाव) house vide the sutra 1-3-30 given above. Yet, the Vriddha Karika mentions a malefic in 8th for Mani Pravala Yoga. It is acceptable only when the respective sequence of benefic and malefic combination happens. If that sequence breaks, then a malefic in 8th is not good.
In a nutshell, a benefic in 2nd, 5th and 4th is very essential for this yoga to give its results in the lifetime of the native.
It is possible that Jaimini commentators might have adulterated / corrupted the verse from Deva Keralam and produced the above given Vriddha Karika, which seems to me a remote possibility.
It is also possible that the DKN verse and Jaimini commentators speaking of two different yogas, in the name of Mani Pravala Yoga, which again is not logical to me.
I am not writing this to compare my article with Sri Sanjay’s. I know I am very small पिपीलिक compared his genius but wants to emphasize on other conditions on this yoga. The Vriddha Karika sloka mentions a particular benefic (Mani) and malefic (Pravala) sequence and thus this yoga is called Mani Pravala Yoga. As it was put by Sage Jaimini, we shall consider the unanimous opinion of the classics, which was echoed by most of the references I have given in my article regarding this special yoga.
सम्वादात् प्रामाण्यम्
samvādāt prāmāṇyam
I am attaching two files containing my article on Mani Pravala Rajayoga and its appendix along with this mail. My article contains much more references on this special yoga of Jaimini. If you would like to read my article, please go through the attached file. If you want to read only the references, you can skip my article and have a look at Appendix.pdf the file and read the respective Sanskrit references from various ancient works on Jaimini.
I sincerely request you to consider this mail, as from a sincere student of Astrology. Now, I am writing below one more issue which I want to bring forth to your notice.
I had courtesy of a friend to have a look at the new Jaimini Sutra course book by Sri Sanjay. I had a glance view of the book and I was struck with the words like Oriya School, Bengali School, and Tamil Nadu School. I fear the following lines may look as “Randhraanveshana” as I haven’t completely gone through the book, kindly bear with me.
I was surprised to see such a phrase like “Tamil Nadu School” from the worthy pen of Sri Sanjay. He referred to Sri Iranganti Rangacharya in that paragraph. By all means my Guru neither belongs to Tamil Nadu nor his ancestors. He was born and brought up in West Godavari district of Andhra Pradesh and now resides in Hyderabad.
In fact, political leaders like Potti Sriramulu went on hunger - strike unto death for the formation of Andhra Pradesh state and NT Rama Rao formed his TDP party for being branded as “Madrasis” and he fought rest of his life for the self respect of Telugu people. It was more than half a century since the state of Andhra Pradesh had formed and still people remember us as “Madrasis” or from Tamil Nadu School. What a pity?
It is not necessary to prove that there exists a separate school of thought in the land of Telugu. I have a valid reason to claim that. I am giving below the great commentators hailed from the land of speaking Telugu.
Gottimukkala Raghava Bhatta – Jataka Sara Sangraha
Akumalla Nrisimha Suri – Sutrartha Prakasika
Laxmanacharya – Lakshmana Vyakya
Laxmama Suri
Kuppu Rama Daivagna
Appayya Dikshita
Iranganti Rangacharya – Jaimini Sutramritam
Vadrevu Suryanarayana Murthi – Jataka Narayaneeyam
Jaimini Scholars from Andhra Pradesh in the last century
Vemuri Rama Murthi Sastri
Sridhra Venkata Ramana Daivagna
Iranganti Rangacharya
Madhura Krishna Murthi
The Parampara of Pidaparti
Vadrevu Suryanarayana Murthi.
And scholars like Sri B.V.Raman, Sri K.N.Rao whose ancestors hailed from Andhra Pradesh. There are many ancient commentators of Jaimini like Sundara Bhatta, Mahidhara, Sridhara and Nrisimha Daivagna whose origin is not known to me, but mostly referred by Jaimini scholars from Andhra Pradesh. I have the Sanskrit manuscripts of some of these works written in Telugu script. I saw manuscripts of Phalaratnamala and Kalpalatha (belongs to Orissa, I presume) written in either Telugu Script or Deva Nagari Script. I hope it is suffice to say there exists a separate school of Jaimini thought in Andhra Pradesh. If Sri Sanjay wants to give a name, it shall be named as Andhra Pradesh School of thought or Telugu School of thought.
I saw very few works on Jaimini in Tamil script, in the manuscript libraries I visited. I don’t say there are no Jaimini Scholars in Tamil Nadu; my point is that branding my Guru Rangacharya as from Tamil Nadu school is highly unjustified. I suppose “Vanchanaadha” is the only ancient commentator from Tamil Nadu as the name is prevalent in Tamil Nadu. He was referred by Krishna Mishra and I guess Sri Sanjay knows that commentary. Perhaps Vanchanadhiyam is the work on Jaimini which mentions which Lagna (AL, HL, GL, and BL) to be used for a particular purpose.
Probably Sri Sanjay has a valid reason to name like “Tamil Nadu School”. If he feels a school like Tamil Nadu School ever exists, I don’t debate, but I strongly feel there is a separate Telugu School of Jaimini exists and I wish it would be taken into consideration in the next edition of the same book. This gesture doesn’t fetch anything to Jaimini Astrology but it reveres the ancient scholars who survived Jaimini in the land of Telugu.
It is nice to see Sri Sanjay mentioning Subha Argala happens not only from benefic planets but from the unobstructed argala. I don’t know whether he endorses that or not, but at least he referred it (यस्य पाप श्शुभोवापि ग्रहस्थिष्ठे च्चुभार्गळे). I sincerely hope he would consider the other word निध्यातुः in Argala Sutra.
Seeking Blessings,
Shanmukha
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