Jaimini Sutramritam

An Important Announcement

2011-04-26T09:41:00.001-07:00

Dear Friends,

I have an important announcement to make. Before that let me tell you another important information.

Mahamahopadhyaya Sri Iranganti Rangacharya, the living legend of Jaimini Astrology released another important book on Jaimini System. The book is a commentary on Jyotisha Phalaratnamala of Krishna Mishra. This work was first rescued by painstaking efforts of the editors of the Madras Oriental Library and was brought out in print by them 1960's. They consulted more than five manuscripts in preparing the final version. Of course, this translation is now in Telugu only, but Sri Rangacharya has already completed the translation and commentary on this important work in English. Unfortunately, that is not still published due to unavoidable (avoidable, perhaps) circumstances. Nevertheless, it is published for the benefit of Jaimini students, who can understand Telugu language. It is the first time, this Jyotisha Phalaratnmala of Krishna Mishra is in print form with perfect translation. I know, there was a Telugu translation, probably in manuscript form, but it might not be as authoritative as this Sri Rangacharya's translation. Remember, Sri Rangacharya is having a rich research oriented experience in Jaimini since the last 5 decades.

Now, the important announcement I am to make.

I have been a disciple of Sri Rangacharya, but I couldn't keep up the promise I made to him. I failed a couple of times in the past, though. But, this promise always lingers in my mind. Now, I am sure that I am unfit for being a disciple of Sri Rangacharya.

The name of this blog was also inspired by Sri Rangacharya's book Jaimini Sutramritam. As I have not been a faithful disciple of Sri Rangacharya, I am morally not justified to run a blog like this quoting him as my Guru. Hence, I decided to stop this blog indefinitely.

If I could clear myself from this guilty feeling or obtained his blessings to continue, I would continue to write blogs. I thank one and all for encouraging me by writing their views. I must specifically thank the Editor, Saptarishis Astrology Free Online Global Magazine for backing me all the time.

I sincerely, hope the Jaimini Astrology would find its deserving place in the world of Astrology and I will continue to do my studies further, of course, I have been very busy from the last year in my professional front.

Sarve Janah Sukhinoh Bhavantu.

Regards,

Shanmukha

Argala – The Linchpin

2011-01-13T22:01:00.000-08:00

Argala – The Linchpin

Dedication: This small write up is reverentially dedicated to Sri Krishna Mishra who brought out the correct interpretation of Argala among the ancient commentators and Sri Iranganti Rangacharya for his beautiful explanation of the concept.

Note: Some of the Sanskrit verses below couldn't be given in Devanagari due to my computer problem, which I will correct later.

Om Namah Sivaya

“There is much to be discussed about Argala” – so say the experts on Jaimini System. Yet, we never find a clear cut explanation of this concept. Of course, never did I. Am I going to clear the confusion regarding Argala in this blog? No, then what is the purpose of this post?

Well, the purpose of this post is to write a very small introduction of this concept. While I was going to archives of some of the yahoo groups, I found that even the experienced teachers like Sri PVR Narasimha Rao writing a natural malefic in 2nd house gives a malefic Argala. Yet, there are some silly argument that a planet in Virodha Argala sign do harm even if no planet in Argala sign. Some scholars write, planets in 2^nd, 4^th, 11^th houses from any house give Argala for that house.These are very much contrast to the basic concept of Argala. Then, I decided to introduce the Argala concept in a step by step basis, with reference to the commentaries.

Sage Jaimini stated his divine science with the word “Upadesam”. The letter “U” refers to Lord Shiva. Hence Sage invocating Lord Shiva’s feet started his description of the science. According to Yadava Kosa, the letter “U” refers to Lord Vishnu. So, it can be understood that the Sage invocated Lord Vishnu also. Now, Updesam is a imparting the knowledge in a very mythological and secretive way. Thus, became this Jaimini System is a very secret branch of divination and has been kept for centuries.

The very next sutra deals with aspects.

अभिपश्यन्ति ऋक्षाणि १-१-२

abhipaśyanti ṛkṣāṇi 1-1-2

पार्श्वभे च १-१-३

pārśvabhe ca 1-1-3

तन्निष्टाश्च तद्वत् १-१-४

tanniṣṭāśca tadvat 1-1-4

Translation: The above three sutras explain that Signs do aspect the frontal signs, signs in both sides and the planets there in aspect as the signs do. Here it is to be understood that Sage Jaimini gave importance to the frontal aspect. So, it is very important to first look at the frontal sign aspect, and then go from lateral aspect.

So, what Sage is instructing us? He first explained how Drishti to be reckoned from signs in contrast to the Graha Drishti. It is just like telling this another type of aspect. Then, he instructs us which does have aspect. That is, explaining planet in these signs have aspect. As a sign always have aspect on the opposite and beside signs, which is permanent doesn’t add the dynamism that translates the horoscope unless there is a planet. The planet in aparticular sign having aspect in Rasi Drishti will add the dynamic influence.

Let me state another Vriddha Karika explains that aspects be calculated only for planets, not for the signs, though we use the misnomer term Rasi Drishti.

चरस्थः स्थिरगं पश्येत् स्थिरस्थः चरराशिगम्।

उभयस्थं तूभयगो निकटस्थं विनाग्रहम्॥

carasthaḥ sthiragaṁ paśyet sthirasthaḥ cararāśigam |

ubhayasthaṁ tūbhayago nikaṭasthaṁ vināgraham ||

Then, comes the very important sutra as follows.

दारभाग्य शूलस्थार्गळा निध्यातुः १-१-५

dārabhāgya śūlasthārgaḻā nidhyātuḥ 1-1-5

As most of the students know, दार = 4, भाग्य = 2 शूल= 11.

Translation: So, the planets in 4th, 2nd, 11th from the ******, give Argala. What do the ****** doing there. This is where the confusion comes in. Most scholars interpret the above word as sign. Is it correct interpretation? This question needs to asked by every student as my guru puts it Argala is the linchpin of the Jaimini Astrology. Without understanding this Jaimini will ever be hardnut to crack.

The keyword here Jaimini puts in is निध्यातुः

What’s that? It’s literal meaning is the one which has sight. So, the 4th, 2nd and 11th houses from the aspecting one provide the Argala. Which is the Aspecting one? Is it the sign, or all signs, or Lagna, or all the bhavas?

As Sage Jaimini mentioned all signs do aspect, then is there a need of the word Nidhyatuh in the above Argala sutra? Even without the word, the meaning suffices to say that 4^th, 2^nd, and 11^th are the Argala places.

Another point as mentioned a couple of paragraphs above, Sage mentioned above only another drishti in contrast to longitudinal based Graha Drishti. So, here aspecting ones in the above Argala sutra are only the planets and NOT the signs. If Sage wanted to mention that signs without occupancy of a planet do aspect, then there is no meaning of specific word Nidhyatu as all signs become Nidhyata.

So, it is evident from the discussion above that only we need to calculate Argala for aspecting planet. This aspecting planet is also called Drashta which is an equivalent term of Nidhyata.

कामस्था तु भूयसा पापानाम् १-१-६

kāmasthā tu bhūyasā pāpānām 1-1-6

Translation:This next sutra talks about the more than two malefic planets constitute Argala. Why more than two, why not only two? The key word here is भूयसा, which is plural. In Sanskrit we have sigular, dual, and plural in contrast to many other languages. So, only more than two malefic planets in 3^rd house constitute Argala.

riḥphanīca kāmasthā virodhinaḥ 1-1-7

Translation: The planets in 10^th, 12^th and 3^rd respectively provide obstruction (virodha) to the Argala formed by the planets in 4^th, 2^nd and 11^th houses.

na nyūnāvibalāsca 1-1-8

Translation: The planets in the Virodha Argala signs do not obstruct when they are small in number or weaker than the planets in Argala signs.

This is very important rider as the smaller in number don’t obstruct the Argala is fine, but if they are equal in number, then we need to ascertain the relative strength of the both parties and then decide the result. This is often overlooked, for the planets equal in number in both Argala and Virodha signs is not very common.

prāgvat trikoṇe 1-1-9

Translation: Similarly, the trinal signs (5^th, 9^th signs) Argala may be understood in the above lines.

Most commentators seems to understand that 5^th sign is Argala sign and the 9^th sign is Virodha Argala sign. Here, it is to be noted that the Sage used plural word “TrikoNe”, which means that both trines are Argala signs. The, which are the Virodha Argala signs? The riddle can be solved by taking an alternative argument that if planets are in 5^th house cause Argala, then planets in 9^th cause Virodha Argala and vice versa.

viparītam ketoḥ 1-1-10

Translation: The Argala shall be reckoned in reverse manner for the sign occupied by Ketu.

It clearly indicate that for the signs occupied by Ketu 10^th, 12^th, and 3^rd are the Argala signs and 4^th, 2^nd and 11^th are respectively the Virodha Argala signs. Why, we need to calculate in reverse manner for Ketu? As Ketu moves in reverse, so do the Argala calculation. If that is the case, then we need to calculate reverse manner to Rahu as well.

To support this argument, we have some classical references “viparītam rāhuketvoḥ” as an alternative text. This needs to be probed further. Nevertheless, it clearly proves the concept of Argala be calculated only for planets, not to the signs.

Thus far, we have three types of Argala. Is there any difference between them, or they are same? For example is a planet in 4^th is equivant to the planet in 5^th? The answer is NO. There is a clear cut classification between these Argala, which I introduce below.

The Argala can be divided into three main concepts.

Primary Argala
Visesha Argala
Trikona Argala

Primary Argala: The planets in 4^th, 2^nd and 11^th places form primary argala. Any planet either natural benefic or malefic in these primary Argala place constitute Subha (Benefic) Argala. So, the believed notion of a natural malefic in 2^nd house is bad is not acceptable in Jaimini System. Any planet will have a benefic bearing on the aspecting planet, if it is placed in the respective Argala houses. Similarly, we need to ascertain the strength of the planets Virodha Argala signs.

Visesha Argala: Only more than two malefic planets in 3^rd house provide a benefic Argala and this Argala never be obstructed. This is a special case of Argala, which is rare and we can observe this type of Argala in the charts of Queen Victoria etc.

Trikona Argala: In this Argala, only benefic planets in 5^th or 9^th house constitute benefic Argala. For example, any natural benefic or an exalted planet in 5^th house from aspecting planet results in benefic Argala, which is basically results in Dhana Yoga. Similarly, natural malefic or debilitated planet in 5^th house doesn’t provide Argala at all. Further Rahu in Trine definitely spoils many positive Yogas in the chart.

Well, why do you need to believe this classification, while this is not explicitely stated in Jaimini Sutras? The answer lies in the following indispensable Vriddha Karika.

bhaya puṇya vinā bhāvādraṣṭurāhuḥ śubhārgaḻam sphuṭago jñeya bhāvāttu viparītārgalaṁ viduḥ

yasya pāpaḥ śubho vā pi grahastiṣṭhet śubhārgale

tena draṣṭe (yukte) kṣitaṁ lagnaṁ prābalyāyopakalpate yadi tasmātgrahastatra viparītārgaḻa sthitaḥ

tena draṣṭe (yukte) kṣitaṁlagnaṁ daurbalyāyopakalpate

Translation: Bhaya = 2, Punya = 11, vina = 4 houses from the aspecting planet are subha Argala places. Sphuta = 12, ga = 3, jneya = 10 houses are the virodhargala places. Either benefic or malefic planets in the above said Argala places results in Subha Argala. The planet aspecting Ascendant having Argala will strengthen the Lagna. If at all, planet aspecting the ascendant is having Argala obstructed by planets in Virodha Argala places, will results in weakness of the Ascendant.

As you can see from the above Vriddha Karika, it is very clear that any planet either malefic or benefic in the Argala places results in Subha (Benefic Argala) only and if the aspecting planet without being obstructed by Virodha Argala will result in strength to the bhava. So, we have an authentic information about Primary Argala. What about the other two? To be frank, we can’t find much description or usage of this Vishesha Argala involving only malefic planets in the available ancient commentaries, but for its mention in the Jaiminmi Sutras. The Trikona Argala was mentioned in Jyotisha Phalaratnamala 5^th chapter as “Kone Paadamiti Brivanti”. Sri Krishna Mishra mentions a variety of Argala in quantifying the strength of Argala and allots one quarter strength to the benefic planets in Trikona places. Remember he mentions only benefic planets in the trines and any planet in other Primary Argala places.

In the above Karika, it was mentioned only about the Ascendant only. Why only Ascendant? The answer is that it is the planet which aspects the Lagna with unobstructed Argala gives the Rajayoga to the native. We will go into Argala Rajayogas, may be, in Part 2 of this write up.

Let me know how do you like this article.

Wish You All A Happy Sankranti.

Best Wishes,
Shanmukha

A Critique On Sanjay's "A Course on Jaimini Maharshi Upadesha Suras"

2010-12-26T00:05:00.000-08:00

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

A Comeback

2010-12-25T23:34:00.000-08:00

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 ********************

Chara Paryaya Dasa - An Introduction

2010-03-24T01:39:00.001-07:00

ॐ नमः शिवाय

Namaste friends,

I convey my wishes to all the readers of this blog “Sri Rama Navami Subhakankshalu”.

In this blog I am going to introduce one of the wonderful phalita dasas namely “Chara Paryaya Dasa” and its utility. For this purpose, I am using the horoscope of a very influential Jyotish Guru on Internet. I am not disclosing the name of the person for obvious reasons and I hope readers could easily guess this personality. I humbly submit to the readers that this chart is used only for academic purpose and request the readers to kindly forgive me for any mistakes.

Chara Paryaya Dasa is, as I already indicated earlier, a very important Phalita dasa, which should sparingly be used only when certain a combination exists in the horoscope. In fact, the students of Jaimini system would do well to appreciate the fact that all the dasas mentioned in the 4^th pada of 2^nd Adhyaya of Jaimini Sutras are Rajayoga dasas. That may be reason, why Sage Jaimini ended the 3^rd pada of 2^nd Adhyaya with a general purpose dasa namely “Chara Dasa”.

Why is it a special dasa?

Sage Jaimini opens 4^th pada with a special dasa in the name of Chara Paryaya Dasa and mentions the conditional combination to observe when applying this dasa. Sage Jaimini writes

द्वितीयं भावबलं चरनवांशे २-४-१

dvitīyaṁ bhāvabalaṁ caranavāṁśe 2-4-1

Translation: The second source of strength shall be used in Chara Paryaya Dasas.

Well, this translation seems to be very odd and exaggerated to the students of this science. It is quite reasonable, since we never followed the spirit of Sage Jaimini.

How the term navāṁśe mean “Paryaya”? This needs futher analysis which opens new vistas in Jaimini system. The ancient commentators answers this very well. Navama term has been used by Sage Jaimini in three instance in the whole sutras. One, at mentioning of the first sutra of 3^rd pada and one at the first sutra of 4^th pada. Most modern commentators interpreted them according to the teachings of Neelakantha.

Now, I am presenting a novel interpretation based on the commentaries “Jataka Sara Sangraha”, “Sutrartha Prakasika”from my mother land and my Guru’s work “Jaimini Sutramritam”.

The first sutra mentioning the Navamsa term reads thus.

विषमे तदादिर्नवांशः २-३-१

viṣame tadādirnavāṁśaḥ 2-3-1

अन्यथा आदर्षादिः २-३-२

anyathā ādarṣādiḥ 2-3-2

My Understanding: The first sutra according to most commentators is about the Navamsa Dasa and there has been claims from Scholars like Sri K.N.Rao that he knows about 15 types of Navamsa dasa reckoning. Jataka Sara Sangraha apty calls it as Darpana Dasa. I don’t debate on which name is correct. Yet, it is prudent to understand that this Navamsa dasa starts from an odd sign. That is, if the lagna is odd, it starts from that sign and if even, starts from an “adarsa sign”. It has been a popular view that Adarsa sign is 8^th sign for Chara, 6^th for fixed sign and 7^th for dual sign. Now, we shall clearly understand the mistake in this interpretation. The Adarsa sign for movable, fixed signs will be of different oddity[1], where as for dual signs it will be of same oddity, which shows the fallacy of this interpretation. Sri Rangacharya proved this fallacy and has shown the alternate interpretation based on classics like Jataka Sara Sangraha, Kalpalatha etc. So, the correct adarsa sign of the dual sign will be 4^th sign according to prakriti chakra.

With going into further details, I can only add that

1. Dasa sign need not be the Lagna.

2. Paka and Bhoga signs are very important in this “Navamsa (read Darpana) dasa”.

The second sutra relates to Chara Paryaya dasa and reads thus.

द्वितीयं भावबलं चरनवांशे २-४-१

dvitīyaṁ bhāvabalaṁ caranavāṁśe 2-4-1

My Understanding: This sutra mentions that the 2^nd source of strength exclusively be used in this Chara and Navamsa Dasa. How this type of Chara (Paryaya) dasa relates to Navamsa Dasa, where Chara (Paryaya) dasa is a phalita dasa and Navamsa (Darpana) dasa is a Ayurdasa? The answer lies in the following points and I wish readers may ponder over the veracity.

The similar points:

1. In both dasas, the first dasa sign need not be lagna besed on certain combination.

2. The trine signs (1,5 and 9) and 8^th signs play an important role in these dasas.

3. The Paka and Bhoga signs are extremely important in these dasas.

4. Both are called Paryaya dasas in Vriddha Karika. I hope this is the precise reason, why Navamsa term has been interpreted in synonym with Paryaya.

The dissimilar points:

1. Chara Parya Dasa is a Phalit dasa, where as Darpana Dasa is an Ayur dasa.

2. First one has Padakrama, where as later doen’t have it.

If we agree upon the term navāṁśe also mean Paryaya in this context, then we proceed to the furhter insights into Chara Parya Dasa.

Chara Paryaya Dasa:

Chara Paryaya dasa is a very important dasa. This peculiar dasa differs in

a. The starting Dasa sign

b. The Padakrama

c. The lord of Dasa Sign

The results attributed to this dasa system are like Trikona dasa, but the reckoning will be different.

Specific Condition:

This dasa applies to the horoscopes which has either of the combination of following.

1. Jupiter in either of trines (1, 5, 9).

2. Mercury in either of trines.

3. Placement of own lord in trines.

4. Placement of Atma Karaka planet in either of trines.

The above is nothing but the 2^nd source of strength as mentioned below sutra.

स्वामि गुरुज्ञ दृग्योगो द्वितीयः २-३-१४

svāmi gurujña dṛgyogo dvitīyaḥ 2-3-14

So, according to the specific combination, ascertain the strongest among the lagna, 5^th and 9^th house and the dasa starts from this sign.

Yet, Phalaratnamala by Krishna Mishra mentions that the Chara Paryaya Dasa starts from the stonger of Lagna and its 7^th sign. Though it is a tenable argument based on the Jaimini Sutra given below.

पितृ लाभ प्राणितोयम्

pitṛ lābha prāṇitoyam

But, Jataka Sara Sangraha and Sutrartha Prakasika mentions another Paryaya dasa namely “Sthira Paryaya Dasa”, which starts from the staonger of Lagna and 7^th house. This interpretation seems more logical since, in this Sthira Paryaya dasa, the dasa sign runs like 1,7,2,8,3,9,4,10,5,11,6,12 irrespective of type of dasa sign whether Movable, Fixed or Dual.

The Vriddha Karika authernticates this interpretation.

बलिनः शुक्र शशिनोः पर्यायं तु स्थिरं नयेत्।

balinaḥ śukra śaśinoḥ paryāyaṁ tu sthiraṁ nayet |

Another Vriddha Karika mentions that the Chara Paryaya Dasa shall be reckoned like the Gochara (Trikona) Dasa. So, the view expressed by Raghava Bhatta regarding that this Chara Paryaya Dasa shall start from the stonger of 1, 5, and 9 is acceptable.

पदक्रम विभागेन चरपर्याय नामिकाम्।

चलाचल विमिश्राणां भेदेन तु दशां नयेत्॥

गोचराख्य दशावद्धि पर्याय नयनं फलमिति॥।

padakrama vibhāgena caraparyāya nāmikām|

calācala vimiśrāṇāṁ bhedena tu daśāṁ nayet ||

gocarākhya daśāvaddhi paryāya nayanaṁ phalamiti |||

Dasa Pada Krama:

1. Dasa moves in zodiacal iff the starting sign is odd and anti-zodiacal otherwise.

2. If the start dasa sign is

a. Movable à moves regular

b. Fixed à every 6^th house

c. Dual à 1, 4, 7, 10, 2, 5, 8, 11, 3, 6, 9, 12 (Kendras, Phanaphara, Apoklima). Please remember this for dual signs.

Dasa Lords (Most Important):

In this dasa, the lords are not regular lord of signs. The lord of first sign is Atma Karaka, the lord of second sign is the planet in kendras to AK and so on. We are going to understand this with an example shorlty.

First let us see what Sager Jaimini instructs us about this.

स्वकेन्द्रस्थाद्या स्वामिनो नवंशानाम्

svakendrasthādyā svāmino navaṁśānām

Translation : The Atma Karaka and planets in Kendra, panaphara and apoklimas are the dasa lords in the Navamsa (read Chara Paryaya) Dasas.

An ancient Vriidha Karaka endorses this vide the following verse.

पर्यायस्य भवेदात्मकारकः प्रथमस्य हि।

तत् प्रकारक्रमेणैव कारकत्व विनिश्चियः॥

paryāyasya bhavedātmakārakaḥ prathamasya hi |

tat prakārakrameṇaiva kārakatva viniściyaḥ ||

I hope readers will appreciate the above verse is nothing but one of the source of strength explained by Sage Jaimini.

Did you ever wonder why Chara Paryaya Dasa is different from Chara Dasa? The question come only when we realize that Chara Dasa and its Paryaya Dasa, both have a similar Padakrama.

The answer lies in the above verse. In this Chara Paryaya Dasa, the lord of dasa sign is not the regular lord but the planets as defined above verse.

Dasa Periods:

Using नाथांत सम प्रायेण (nāthāṁta sama prāyeṇa) rule,

· Count from Sign to the lord as ascertained above zodiacally, if the sign is odd sign, both inclusive.

· Count from Sign to the lord as ascertained above anti -zodiacally, if the sign is even sign, both inclusive.

We will see an example. The example chart belongs to a famous Astrologer on Internet forums.

Birth Data: August 7^th, 1963, 21:15 Hrs, 83E58, 21N28, IST

Chara Paryaya Dasa :

S.No.	Dasa Sign	Dasa Lord	Years	Period	Remarks
1	Pisces	Saturn	3	1963 – 1966	Starting sign id Pisces occupied by Own lord Jupiter in Lagna. Saturn as AK becomes the dasa lord of Pisces dasa. From Pi to Cp, both including gives 3 Years
2	Sagittarius	Venus	6	1966 – 1972	Venus in 7^th (Kendra) from AK since no planet placed in 4^th. Though Sun also placed in 7^th from AK, but Venus having less degrees becomes Karaka.
3	Virgo	Sun	3	1972 – 1975	Sun is Kendra to AK.
4	Gemini	Moon	9	1975 – 1984	Next lord will be planets in Panaphara from AK since all planets in Kendra are over.
6	Aquarius	Mercury	7	1984 – 1991	Mercury in next Kendra to Moon
7	Scorpio	Jupiter	9	1991 – 2000	Jupiter in Apoklimas to AK after all planets in panapharas are over.
8	Leo	Rahu	11	2000 – 2011	Rahu in Kendra to Jupiter.
9	Taurus	Mars	9	2011 – 2020

The remarks in above table explain as to how the lord is decided for each dasa.

Dasa Karakas:

In this dasa system Dasa Karakas are very important in delineating the results of the dasa sign. So, it is important to understand how to reckon the dasa karaka. Tanu Karaka is the dasa lord as determined above and planets in Graha Chakra reckoning represent the remaining Bhavas.

I refer the readers to read my article “Graha Chakra” publishe in Vol 7 of Saptaarishis Astrology magazine for cleaar understanding of the concept. I have given many examples explaining this Graha Chakra.

Dwara (Paka) and Bahya (Bhoga) Signs:

The opearing dasa sign is called Dwara sign. The sign obtained by counting the number of signs from current dasa sign as it is away from first dasa sign using the oddity of first dasa sign.

For example, in the current example horoscope, Pisces is the first dasa sign and for Leo dasa

a. Dwara Sign is Leo

b. Bahya sign is Capricorn. Counting from Pisces to Leo in reverse gives 8 and counting 8 signs from Leo in reverse gets to Capricorn which is Bhoga sign of this dasa.

Rules of Interpretation:

1. Observe the benefic and malefic influence on the dasa sign.

2. Benefic planets (Jupiter, Moon, Venus) occupy the trines and and 8^th sign from Dasa sign indicate the good results.

3. Malefic planets in the above planets indicate bad results.

4. Paka and Bhoga signs are extremely important in this Paryaya dasas and if both signs occupied by malefic planet indicate diseases and Bandhana.

5. Even malefic planets in own houses don’t give bad results.

6. Observe the signs occupied by the planets, which give significant results to the native.

7. Benefic signs occupied by malefic planets give benefic results first and bad results in the later part.

8. Malefic sign occupied by benefic planets give benefic results first and malefic results in the later part.

9. In this scheme, Dasa Karakas represent the respective houses. For example, the strength of the Tanu Karaka represent the matters relating to the Tanu Bhava. That means, Tanu Karaka itself is the Tanu Bhava.

10. Transits[2] can be applied in this dasa, which is food for research, where as it is important for Gochara (Trikona Paryaya) Dasa.

Interpretation of Leo Dasa (2000 – 2011):

· Leo dasa runs from the year 2000 – 2011 for the native from his 37 year which makes a remarkable influence on the native’s life.

· Benefic Mercury occupies the dasa sign Leo (Malefic sign) indicate the benefic results in the first part of the dasa.

· Mercury is equal to Jupiter in this horoscope according to Jaimini School of thought since he is not conjunct. (Ref. Kalpalatha)

· Placement of Mercury in dasa sign indicate the native involves in intellectual pursuits, writing, business and debates.

· Mercury in Dasa sign indicate the person becomes businessman (Vanijah Ref: 2^nd pada of 1^st adhyaya). The native claims to be doing business and consulation apart from being highly paid Astrologer)

· Jupiter in 8^th with strength indicate the dasa fares well inspite of any odds. Remember any dasa sign with spoiled 8^th sign indicate much troubles if trines are also spoiled.

· Full Moon in 7^th sign indicate wonderful fame and association of women.

· Now comes the very important event of his life. He quit the Govt. Jupiter in September 2000, with in a month of advent of this dasa. What combination explains this. There is a very specific dictum in classical literature about this. When Venus or Sun occupies the 12^th sign from Dasa sign indicate the trouble from the Government. This is sure to happen if Rahu or Moon apect the combination. Now look the placement of Venus and Sun in Cancer aspected by Moon. Though the native claims to leave the job for the cause of Jaimini System, yet there has been rumours about the other way.

· Look at the Rahu in 11^th sign in Gemini. It indicate the income from other means which is shown by the placement of Mars in 2^nd house. What type of income does Rahu indicate? Doesn’t it show the income coming from foreign land, imports and consultancy in modern world. Sage Jaimini writes

धानुष्का श्चोराश्च जंगुलुका लोह यन्त्रिनश्च राहौ

dhānuṣkā ścorāśca jaṁgulukā loha yantrinaśca rāhau

Rahu occupying 26^th degree in odd sign indicate the ancestral profession, which make him famous. We never know, what his real income is, yet there has been a lot of allegation on this nativity which doesn’t suit for an astrologer. God only know the truth and we shall not do any judgements here.

· Well placed Saturn in Bahya and Mercury in Dwara indicate favourable results.

Dwara Leo is occupied by Darakaraka Mercury indicating marriage.

So on a whole, this dasa indicate favourable results except the placement of Venus and Sun in 12^th sign and aspect by Moon, clearly shows the wrath of Government.

Now, let us move on to analyze the respective Bhava results in this Leo Maha Dasa.

First let us calculate the Dasa Karakas for the Leo.

Leo Dasa Karakas:

Dasa Karaka	Planet	Remarks
Tanu Karaka	Rahu	Lord of the Dasa Sign
Dhana Karaka	Venus	Planet next to Tanu Karka in Graha Chakra
Bhatri	Sun
Vidya	Mercury
Putra	Mars
Gnati	Ketu
Kalatra	Saturn
Ayush	Moon
Dhrma	Jupiter
Karma	Rahu	Tanu Karaka will be Karma Karaka
Labha	Venus	Dhana Karaka will be Labha
Vyaya	Ketu	Gnati Karaka will be Vyay Karaka

· Tanu karaka Rahu in sign Gemini, with Ayush Karaka Moon in the sign of Saturn indicate the High Blood Pressure the native facing during this dasa.

· Kutumba Karaka Venus afflicted by Sun in the sign of Moon indicating problems in the family.

· Bhratri Karaka Sun aspected by Moon indicate the prosperity to the brothers etc.

· Kutumba and Bhratri Karaka in 12^th house indicate the family members florishes in the foreign land.

· Vidya Karaka Mercury in dasa sign indicate the person involvement in educational activities. During this dasa time, native established many study centers to promote the Vedic Astrology. He has authored many books during this time.

· Putra Karaka Mars in enemy’s house and aspected Rahu indicate the problem which will be remedied with suitable remedial measures as Jupiter aspects from Pisces.

· Gnati Karaka Ketu indicate the opposition from religious activists since Ketu exalted in Sagittarius. Observe the Gnati Karaka placed in 5^th house of followers. It is not astonishing that his own disciples created havoc in his life. Now, his very celebrated disciple opposes him.

· Kalatra Karaka Saturn represent some disturbances in marital life which will be settled since Saturn is well placed. But, since Saturn as Kalatra Karaka aspect the dasa sign indicate the marriage in this dasa. As Moon placed in 7^th house indicate marriage. So the native got married second time after obtaining the legal divorce from his first wife.

· Well placed Dharma Karaka Jupiter indicate the support he gets from the students. Jupiter indicate the imparting the knowledge which is supporting the native in many storms.

Let us check the previous Dasa of Scorpio (1991 – 2000).

· Well placed benefic planets Moon and Jupiter in 4^th and 5^th house respectively indicate the person a author. Classics mention it as Prabandha Karta. During this time, the name brought wonderful books on Vedic Astrology. His books written during that time are considered classics than the books he wrote in the last decade. These books earned a lot of followers and this scribe was introduced to Jaimini system from these works.

· Rahu in 8^th house was bad indicating secret enemies which is countered by the placement of Jupiter in 5^th and Venus in 9^th house.

· Mercury in 10^th house from Dwara and 2^nd from Bahya is good and indicate good career.

· Venus, Sun and well placed Saturn aspect the Dasa sign indicate the person joining the Government service.

Dwara Sign is Scorpio and the Bahya sign is Cancer. Bahya Sign is Dara Pada and Venus placed in it indicating the marriage in this dasa.

· Tanu Karaka Jupiter is well placed in Pisces in 5^th from Scorpio indicate good Rajayoga during this Dasa. The native joined Govt. Service and was elevated to the rank of Secretary during this time.

Conclusions:

· An humble attempt was made to introduce this wonderful dasa system.

· The specific conditions and calculation of this dasa has been explained.

· The specific rules are given according to the classics

· Dasa Karaka system is introduced, which, in this scribe’s humble view, is after a long time in an article form.

· Usage of Dasa Karaka system has been highlighted.

I will expand this article quite often to make it more lucid. Irequest the student of this system to study the explanation and Vriddha Karikas given above and apply this to suitable horoscopes.

References:

Charaparyaya Dasa - Time of Marraige By Irnagnati Rangacharya - The Astrological Magazine - September 2005
Jaimini Sutramritam - By Sri Iranganti Rangacharya Sanskrit Commentary
Jataka Sara Sangraha - By Raghava Bhatta
Sutrartha Prakasika - By Nrisimha Suri
Jyotisha Phalaratnamala - By Krishna Mishra

Seeking Blessings

Shanmukha

[1] For example, the Adarsa sign of Aries (Odd sign) is Scorpio (Even), similarly for Taurus (Even) is Libra (Odd).

[2] I mean the transits in Jaimini Way.

More Commentaries on Jaimini System

2010-03-20T04:20:00.000-07:00

Om Namah Sivaya

Dear Friends,

Recently, I had a chance to visit one of the wonderful manuscripts libraries in Chennai in the quest of Jaimini System. I am reproducing below some of my findings for the benefit of all. I could get hold of printed commnetary of Neelakantha on two adhyayas of Jaimini and the text of remaining two Adhyayas. As usual I will submit to Saptarishis Astrology for uploading them in their download page. As you all understand the Neelakantha commentary is a beacon in understanding Jaimini System. Neelakantha is the first commentator who has explained the sutras in a very methodogical manner with his great understanding of Sanskrit sutra literature, which according to my Guru is perfect. I have a Telugu commentary on Jaimini Sutras which has just translated the Neelakantha commentary word to word without understanding the system. Why I write this is to show amount of plagiarism in the Jaimini commentaries available in print. This work was published by Vekateswara Stream Press, Mumbai.

There are some of commentaries which are, probably, not available today. I am listing them for the benefit of readers. I could not get them all since, it costs me much. That library is a private libary and they charged Rs. 10 for each photo snap I take. So, this time I could afford to get only Neelakantha commetary and I hope I will get the other works in near future.

The printed commentaries available there are,

Commentary by Achtutananda Jha published in Varanasi
Commentary by Sita Rama Sharma (Jha ???) published in Varanasi
Commetanry of Pt. Ram Yattan Ojha. It is an exhaustive commentary on first two adhyayas. Pt. Ram Yattan Ojha was the Great Astrologer who used Parivritti Drekkana chart with perfection.

There is a another BPHS variation, which is very important for students of Jaimini Astrology, namely Sridhara Pandita Sanskrit commentary. This work contains the Jaimini part which is most surprisingly similar to the available Vriddha Karikas on Jaimini that supports 7 Chara Karakas etc.

Hope this information is useful for the students of Jaimini.

Sarve JanaaH Sukhino Bhavantu

Best Regards,

Shanmukha

Why not BPHS

2010-03-20T04:02:00.000-07:00

Dear Friends,

I am copy and pasting one of the reply I gave on a group regarding the BPHS and Jaimini System. Of course, I know most of the points are repeats from earlier articles, still I thought I better put it here. Hope you enjoy.

Om Namah Sivaya

Namaste All,

Kindly let me add a few points here.

Yes, The mixing is not forbidden, but there has been a humble suggestion by experts in Jaimini Astrology not to mix Parasari principles with Jaimini. Yes, the taste of pudding is in eating and of course on the ability of the cook as well. Yet, as Sri Bhaskar pointed out we eat south indian idli sambar as a whole and other noth indian dishes, but I guess not mixing them in the same plate/bowl. Kindly take it light.

Well, now the real question why most scholars take Parasara and Jaimini different. There is a valid reason behind this apart from the discrepancy in versions, chapters, sloka etc.

No, ancient commentator of Jaimini sutras take reference to Parasara. They always quote the authenticity of Vriddha Karikas, but not Sage Parasara. For example, Somanatha, the author of Kalpalatha, a wonderful commentary on Jaimini, referred to Brihat Jataka, but not Parasara. If we follow, Sridhara Pandita Sanskrit commentary on BPHS, published a century back, the concepts regarding Jaimini, are more in line with ancient commentators, where as relatively modern commentary by Sitaram Jha differs.

If you take available BPHS, you never find the Sampat Dasas like Chara Paryaya, Sthira Paryaya, Bhava Rahasya dasa etc. which find an important place in most of Jaimini commentaries. Even, if they do in some editions, they may different to the ways used by Jaimini classics. Their way of calculating Drig Dasa, Manduka Dasa is entirely different from what BPHS gives and they mentions the parameters to be used with each dasa, quoting the authenticity of either Vriddha Karika or the Jaimini Sutras, but not BPHS. Evan the later commentators like Durga Prasada Dwivedi never quote Parasara. He took refernce to Bala Krishnananada Swami, Neelakantha etc.

It is only the modern commentator Sri Sanjay Rath, who quotes only BPHS in commenting Jaimini Sutras and no Vriddha Karikas. Kindly have a look at Shyamasundara Dasa's article on BPHS.

It is not prudent to argue that these commentators didn't have access to BPHS or they didn't care to follow Sage Parasara, since they talk of Udu dasas and the Nakshtras and their lord etc. They always claim that this system is a secret system and to be used as such. For example, they mention a number of Ayurdasa like Hora, Atmanadi, Atmano Bhava Pamsa etc. and call them Antaranga sasthra and asks us to use sparingly and they talk of Bahiranga sasthra as predictive Phalita dasas as well.

If we closely follow them, their way of calculating Argala, Rajayoga, Arudha etc. are very different from the concepts given by BPHS. So, it will good to follow the advice by our elders not to mix. Anyway, as Sri B.V.Raman puts it, Astrology both Scince as well as Art, so it is upto the astrologer to use the tools.

Sarve Janaah Sukhinoh Bhavantu

Warm Regards,

Shanmukha

P.S : Somanatha writes that Jaimini system can broadly be divided as Antaranga and Bahiranga system. The Phalita dasas come under Bahiranga system and be freely used for horoscopic analysis, where as Ayur dasas come under Antaranga system and be used sparingly from Raja Yoga horoscopes. He clearly mentions that Drekkana chart is a Antaranga system and have prime importance in Jaimini even over Navamsa chart and shall be used in deciding Rajayoga of the native. There has been an extensive details about a Drekkana Dasa in Jataka Sara Sangraha as a Rajayoga dasa used in charts of Kings .

Jaimini On Blindness

2010-01-07T23:05:00.000-08:00

Om Namah Sivaya

Dear friends,

Wish you a Happy New Year 2010 to all (Of course, belated).

The following is a small write-up written almost a year back, 17th December 2008 to be exact. Now, it’s been updated with some more info.

The other day I was told that there is a specific sutra in Jaimini, which gives a combination for blindness. Yesterday, I searched for that sutra and found it in 1st chapter, 3rd Pada. The relevant sutra is given below.

शुक्रात् गौण पदस्थो राहुः सूर्य दृष्टो नेत्रहा निः

śukrāt gauṇa padastho rāhuḥ sūrya dṛṣṭo netrahā (niḥ)

Let us see what our commentators dealt with this sutra.

Sri Rangacharya (adopted from Telugu commentary): If Panchama Arudha (A5) is occupied by Rahu and aspects by Sun, and then there will be loss of eyesight.

Sri Sanjay (JMUS): Venus and Gaunapada aspected by or conjoined by Rahu and Sun cause blindness.

Update:

Somanatha - Kalpalatha : If Rahu occupies the Arudha of 5th house of Lagna and aspected by Sun, there will be loss to eyesight. Gaunapada means Panchama Arudha (A5).

Now, I will explain how to come to the above interpretations.

शुक्र --> श(5), र (2) , 25 divided by 12  1 , that is lagna.

गौण --> ग (3) ण (5), 53 divided by 12  5, that is 5th.

पद --> Arudha

So, according to Somanatha and Sri Rangacharya, gounapada means Panchama Arudha.

But, Sri Sanjay takes shukra as the planet Venus, and gounapada as Arudha of 12th house, and interprets accordingly.

Yet, it was clearly mentioned in the sutra śukrāt meaning that from śukra. Now, I am giving my interpretation and please read on.

The Sage Jaimini as I always put it that He is very cryptic and puts a lot into small words. When He says śukrāt, literally he means to count from Lagna as per katapayadi system. Next he says gounapastho, meaning either from A5 or UL since Gounapada is another name for Upapada according to BPHS. But houses are counted from lagna only unless otherwise stated; hence Sage need not verbatim instruct us to count from Lagna. Instead, He can safely say गौण पदस्थो राहुः सूर्य दृष्टो नेत्रहा निः (gauṇa padastho rāhuḥ sūrya dṛṣṭo netrahā (niḥ) which suffices the above interpretations.

Hence, interpreting śukrāt as from Lagna may not suffice to convey the Sage intention. If we see the other sutras, Sage never said shukaat for Lagna. He used Leya, Pitri etc for Lagna. It is well known fact that Venus and Sun are taken as Karaka for eyesight in different systems. If we take the katapayadi value for Pada also then, प - pa(1), द - da(8),  9.

So, I interpret in the following way.

The 5th or/and 9th house from Venus/Lagna are aspected or conjoined by Rahu and Sun causes blindness.

One can argue that Sage can simply say त्रिकोणे (trikoṇe), instead of गौण पदस्थो (gauṇa padastho). Well, that’s also possible, yet I am giving below some of the example charts where the above interpretation worked and request the readers to ponder.

Chart 1: Page 63, Jyotish Digest Jul-Sep 2006, March 28, 1999, 09:07:35 1.00 East, 19E51, 45N46

In this chart, the Asc is Gemini and Venus is in Aries. The 9th from Venus, Sagittarius is aspected by Sun from Pisces, and 9th from Lagna – Aquarius is aspected by Rahu from Cancer. The eyesight improved with the help of medical intervention. Look at benefic aspect of Jupiter from Pisces.

Chart 2: Page 63, Jyotish Digest Jul-Sep 2006, June 9, 1965, (1:00 East), 14E36, 45N06

In the chart 2, Venus occupies Ascendant Gemini. The 5th from Asc and Venus is aspected by Sun and Rahu from Taurus. In fact, the 5th house is aspected by all malefic planets viz, Sun Rahu, Mars, Saturn and Mercury excepting aspect of Jupiter.

Chart 3: Page 104, COVA by Sri Sanjay

In the above chart, 5th from Venus is aspected by Rahu from Libra and occupied by Saturn, and 9th from Venus is aspected by Sun from Pisces. 5th from Lagna is again aspected by Merc, Mars and Saturn.

Chart 4: Page 104, COVA by Sri Sanjay Rath.

In the above chart, neither 5th nor 9th from Venus is aspected by either Rahu or Sun. But as an extension of the above principle, we can take aspect/ conjunction of Rahu and Sun with Venus/Lagna also. Since Lagna is also one trine sign. See, the aspect of Rahu on Venus from Pisces and the aspect of Sun on Lagna from Gemini.

Chart 5: Page 105, COVA by Sri Sanjay Rath

Rahu conjoined Venus in Aquarius. 5th from Venus and Lagna both are aspected by Sun and Saturn. The 9th from Venus is aspected by Rahu and Ketu, occupied by Mars.

Chart 6: Page 105, COVA by Sri Sanjay

The 5th from Lagna is aspected by Sun, the 5th from Venus aspected by Rahu and Venus, Mars, Mercury, Jupiter. The native is having one eye blind, but can see from the other eye. See the exalted aspect of Jupiter from Cancer to the concerned houses.

Chart 7: Page 106, COVA by Sri Sanjay Rath

The 5th house (9th house from Venus) is aspected by Rahu and Sun. Sun conjoined Venus in Leo and aspect by Jupiter on the above combination. The native went surgery in his 7th year and emerged successful.

So, from the above examples, we can infer that my interpretation may be a necessary condition, but not sufficient condition. We have to test on a number of charts to see how it works. It can be seen from the above examples that the combinations works more so from Venus. And I think that we will have to focus more on Venus.

The word sukraat might be the key here. It is just redundant if Sage intends to say from Lagna as I explained above. Remember Sage Jaimini never wastes a letter, forget a word. But, Lagna can be taken Upalakshana and it can be observed in Mandooka dasa interpretation also, where sthoola has been interpreted to mean both Lagna and Seventh house.

I just tried on seven charts. I request you all to work on this sutra. Let’s see how it works.

*********************************** Update**********************************

Today, I was referring to BPHS (Telugu commentary) and found to my surprise, that the views expressed by me were also endorsed by BPHS. In fact, the verse of BPHS mentions as follows.

BPHS: If Rahu occupied in any of the trines from either from Venus or Karaka or Arudha Lagna and aspected by Sun leads to blindness.

So, here the available verse of BPHS doesn’t mention about either Panchama Arudha or the Upapada. It clearly mentions the trines which is the Katapayadi numeric of Gauna and Pada. Further, the Telugu commentator wants us to take the stronger fifth house from the Venus, AK and AL and the Arudha of that particular house obtains the given combination of Rahu and Sun leads to blindness.

Seeking Blessings,
Shanmukha

Life Time Achievement Award - Postponed

2009-12-27T22:56:00.000-08:00

Namaste All,

I am sorry to inform that the life-time achievement award ceremony to my Guru Sri Rangacharya has been postponed due to the troublesome circumstances in Hyderabad. There has been many agitations regarding the bifurcations of Andhra Pradesh State. The ceremony is rescheduled to ,probably after Pongal.

Sarve Janah Sukhino Bhavantu

Regards,
Shanmukha

Lifetime Achievemnet Award - An Invitation

2009-12-13T05:58:00.000-08:00

Om Ganeshaya Namah

Dear Friends,

Today, I wish to share an important event with you all. The ICAS (Indian Council for Astrological Studies, founded by Dr. B.V.Rman) Hyderabad Chapter and Saptarishis Astrology combinedly awarding Lifetime achievement award to my Guru Mahamahopadhyaya Sri Iranganti Rangacharya, a living legend in Jaimini Astrology on 27th of this December 2009 at Hyderabad. This is an invitation to you all and I request the astrologers in and around Hyderabad to make to the event. I am pasting below relevent announcement published in Saptarishis Astrology maganine current issue. The following images contain the full program schedule.

First Anniversary- A Request

2009-12-02T07:47:00.000-08:00

Om Namah Sivaya

Dear friends,

This is the day exactly one year back that I created this blog. In fact on that day, I didn't know what I would do with a blog. Being an engineer, I just wanted to have a blog to be in tune with the technology. So, I shared the concepts I came came across during my study into Jaimini Astrology. So, let me look back and see how far I came forward.

I can admit, I am successful in maintaining this blog with all blessings of yours. I hope I have created an impression that there is much into Jaimini than is available to us vis both print and electronic media. As I wrote somewhere in this blog itself that we have to reconstruct the Jaimini system, which has been lost in time. Yet, there is no dearth of knowledge if we really want to learn this system, that may be evident from the posting of mine on this blog.

I knowover a couple of months, I have been critisizing a parampara and which may be not too good. My point was to prove Jaimini is much more potent than these Parampara knowledge.

So, on this anniversary day, the first birthday of this blog, I request you all to give feedback and suggestions which will definitely give the fuel. There are a couple of promises that I made to one of the reader and friend of mine, which I couldn't keep up. I will definitely come up with an exhaustive article on Chara Dasa(RB-NS) method, which provide my experience in timinig marriage. I had been busy in preparing for my promotion issues whic had been pending for a couple of years and God grace, I got the promotion.

Of course, there are no new resolutions, but I can promise that I will keep up the promise to introduce the ancient commentaries. I end this blog with an appeal to you all to give feedback on the concepts/ style of writing etc. to keep myself active.

Sarve Janah Sukhinoh Bhavantu.

Seeking Blessings,

Shanmukha

NADI NAVAMSA – Sri Sanjay Rath

2009-11-27T00:44:00.000-08:00

Om Namah Sivaya

Dear Friends,

A couple of weeks back Sri Sanjay Rath came out with a new variation of Navamsa reckoning in the name of “Nadi Navamsa”. Readers may visit http://sohamsa.com for the presentation on this new Nadi Navamsa.

Sri Rath claimed that this variation was culled from Chandra Kala Nadi and also quoted one verse from the work as well. Sri Narasimha has given a detailed critique on this and we all know the outcome of it. Now, without going into details of their discussion, let us try to understand what this Nadi Navamsa does mean.

It was pointed out by many of the scholars on Internet that this variation is nothing but the Krishna Mishra Navamsa advocated by Krishna Mishra in his Jyotisha Phalaratnamala. I wrote a two part article on this variation, trying to understand the Karakamsa chapter of Jaimini Sutras. We have a couple of blogs on this Navamsa variation on this blog as well.

Let us see what Sri Rath wrote about this variation in his commentary on Jaimini Sutras. Jaimini Maharshi Upadesha Sutras (JMUS), translated by Sri Sanjay Rath, and published by Sagar Publications, India, Page No. 26 first paragraph reads as follows “Some astrologers use the Phalaratnamala whereby the reckoning of navamsas, although regular for odd signs, is reverse for even signs. This is not recommended”. So, Sri Sanjay opines that Krishna Mishra variation of Navamsa is not recommended. Now, he came up with (rechristened according to his ex-disciple) a new variation namely Nadi Navamsa, which is nothing but the reckoning explained in Phalaratnamala. What did make Sri Sanjay to take U turn?

Yes, I admit that we all learn from experience and grow continually, which is scholarly approach. Yet, at the same time, we must admit that fact.

It was indicated by Sri Sanjay that he referred to Phalaratnamala (See the “Select Bibliography” in JMUS) while writing commentary on Jaimini Sutras, but couldn’t understand the Navamsa reckoning as advocated by Krishna Mishra till he studied Chandra Kala Nadi. As we all know, he is considered the best teacher on Jaimini system with a centuries old lineage of Jaimini. May be he had felt our generation was not matured to understand this subtle concepts.

Let me state a few facts about this.

This variation of Navamsa was explained by Krishna Mishra vide the 3^rd verse of first chapter.
It was Sri Rangacharya, perhaps the first who first brought out the correct interpretation this verse and used for practical predictions. I am an eyewitness for his meticulous explanation of this Navamsa while explaining Karakamsa results.
Sri Sanjay writes that he observed this reckoning from Chandra Kala Nadi, 3^rd volume.
The reckoning in reverse for even sign is only used in Jaimini system, which was clearly explained by Sage Jaimini vide sutra “प्राची वृत्तिर्विषमेषु , परा वृत्त्योत्तरेषु .

Now, the very clear questions.

Does anywhere, except in Jaimini system, the Prakriti Chakra reckoning used? What does Sri Sanjay say about concepts like Ayur Lagna, Sapada Ghaatika Lagna, also mentioned in Chandra Kala Nadi? Does he put them under Nadi concepts for mere mention in CKN?
Is it not apparent that this Nadi Navamsa is not nothing but Navamsa calculation based on Prakriti Chakra reckoning?
If Sri Rath had studied Phalarantamala, how could he miss the very important concept, which Krishna Mishra exposed in first chapter and used extensively in dasas as well?
Could he advocate or name the Hora Lagna calculation given in CKN as Nadi Hora Lagna. This calculation was used by Raghava Bhatta in Hora Dasa and again is entirely different from Hora Lagna in BPHS?
Is not logical to assume that Sri Sanjay was on record not to recommend this variation without extensive testing / understanding of ancient literature? We all know he is the world’s best teacher in Jaimini and theorizing many concepts.
Is it not proper to attribute this variation to Krishna Mishra, who is the original originator of this variation? Of course, some of the concepts of Jaimini find mention in Nadi texts, yet this very fact doesn’t suffice to attribute Prakriti chakra to Nadi texts. Prakriti Chakra, which is the base of this variation, is proprietary of Sage Jaimini and of his ancient commentators.
A Guru of the Parampara claimed that it is their parampara which survived Jaimini system. I admit that it is their parampara that popularized Jaimini System in recent times at the same time introduced many half baked Jaimini concepts. He writes “Guruji (Sri Sanjay Rath) has read all these commentaries, understood them, tested them, (has rare commentaries not available to the average public), and has the teaching of a living lineage (Parampara) of Jaimini which he was born into and is required to continue. Sanjay's family lineage was invited to Orissa by the King of Puri because of their jnana.” If you want to read more, you can at http://jyotish-blog.blogspot.com/2009/08/on-various-commentaries-jaimini.html
Did they ever bring out the any reference from any of the commentaries except BHPS, which in itself has many incoherent concepts of Jaimini system?

I tried to send this request from http://sohamsa.com feedback facility as I don’t have Sanjay’s mail id, but somehow it failed. As I voluntarily abstained from participating sohamsa group, wherein I need to write only on the concepts advocated by Sri Sanjay and of course, I need to concentrate much on the respect to Sri Sanjay than Astrology itself, I dared to write these few lines on my blog. I hope some could forward these points to Sri Sanjay.

Now, the following are my humble requests to Sri Sanjay Rath.

Kindly explain, how he missed and opined not to recommend this variation and how he justify this variation now?

Kindly attribute this variation to Krishna Mishra, even though Sri Sanjay found it mentioned in Chandra Kala Nadi. After all, it is Krishan Mishra who gave us this variation in line with Sage Jaimini and concepts like Rasyarudha, Drik Arudha, Yogada etc. in his Jyotisha Phalaratnamala the Magnum Opus on Jaimini system.

Kindly bring out the references from ancient commentaries either from your parampara or from your Bengal school of thought, which are in possession of your parampara for the benefit of readers. There are very few of them in the articles by the authors from your school.

Sri Sanjay, thank you very much for introducing this wonderful world of Jaimini to this generation and we need much more from you.

Seeking Blessings

Shanmukha

अंतर्दशा नयनम् (antardaśā nayanam) Updated

2009-11-24T01:44:00.000-08:00

Om Namah Sivaya

As we are discussing the very important dasa system “Chara Dasa”, let us see how Antaradasas (AD) shall be calculated according to Sage Jaimini and ancient commentaries.

यावद्विवेकमावृत्तिर्भनाम् १-१-३४

yāvadvivekamāvṛttirbhanām 1-1-34

Literal Translation: The number of years of the twelve dasa signs, do not exceed 144 and hence, to get the period of antaradasa of any dasa sign, the number of years of the dasa sign should be divided by 12.

The following relevant Vriddha Karika endoreses the same interpretation.

कृत्वार्कधा राशिदशां राशेर्भुक्तिं क्रमाद्वदेत्

एवं दशान्तर्दशादि कृत्वा तेन फलं वदेत्

kṛtvārkadhā rāśidaśāṁ rāśerbhuktiṁ kramādvadet

evaṁ daśāntardaśādi kṛtvā tena phalaṁ vadet

Now, Let us see what “Revered Parampara” tells about the calculation of Antardasa. For our discussion sake we have been calling it ND.

In this ND,

1. ADs start from the sign occupied by the Lord of Mahadasa Sign.

2. The direction of the AD depends on the oddity of the sign occupied by the lord of Mahadasa, that is zodiacal for odd sign and vice versa.

3. The direction of Mahadasa depends on the odd-foot or even-foot nature of 9^th house, where as direction of Antaradasa depends on the odd or even nature.

4. In case of other rasi dasas like Ayur dasas, the start sign and direction of AD depends on the oddity of the dasa sign, not on the sign occupied by lord of Dasa sign.

Dear friends, Do you see the difference?

Is there any dictum by Sage Jaimini that differentiates the reckoning of Mahadasa and Antaradasa?

Is there any dictum by Sage Jaimini that differentiates the Phalita dasa and Ayurdasas reckoning?

Is it not logical to understand that the reckoning of MD and AD shall be same unless it is ordained differently by the Sage Jaimini? As we understand from the Jaimini Sutras, there is only one sutra that explains the way ADs shall be calculated and that was given above.

The relevent explanation of Raghava Bhatta regarding Antaradasa calculation is as follows.

अंतर्दशा नयन प्रकारस्तु सर्वत्र राशि दशायां तत्तद्राशि वत्सरान् द्वादशधा विभज्य तद्राशि मारभ्य प्रकृती चक्रवशेन अंतर्दशानेयेति

aṁtardaśā nayana prakārastu sarvatra rāśi daśāyāṁ tattadrāśi vatsarān dvādaśadhā vibhajya tadrāśi mārabhya prakṛtī cakravaśena aṁtardaśāneyeti

Literal Translation: The duration of each antardasa in every Rasi dasa is equal to the duration of Mahadasa years divided by 12. Antardasas shall always start form the Mahadasa Rasi and calculated according to the Prakriti Chakra.

Explanation : It shall be understood that number of antardasas in each Maha dasa will be equal 12. The Prakriti Chakra means reckoning in zodiacal direction for odd signs and anti-zodiacal for even signs.

The same is the case with Nrisimha Suri in his “Sutrartha Prakasika”.

या च राशि दशाराशि भुक्तिः क्रमाद्भवेत्

सर्वदायोपि सिद्धंस्यात् प्रकृत्या भुक्ति निर्णयः

yā ca rāśi daśārāśi bhuktiḥ kramādbhavet

sarvadāyopi siddhaṁsyāt prakṛtyā bhukti nirṇayaḥ

Yet, there are different ways of antaradasa calculation, which are sparingly be used. For example, in case of Jaimini Dasas which are based on planets.

Yes, you read it correct. Jaimini dasas based on planet. Take the case of AtmaKaraka and UpaKaraka dasas, where the number of Antaradasas will be Nine(9) and ADs run according to the Dasa planet. Sri Sanjay Rath in his JMUS interprets the following sutra as if it explained the AD calculation, where as it deals with Karaka dasa years calculation.

सतल्लाभयोरावर्तते २-४-१३

satallābhayorāvartate 2-4-13

Sri Sanjay errornously interprets that the AD start from the sign occupied by the lord of dasa sign, which is neither in context nor proper. He didn’t give “Katapayadi numeric” meaning for the sutra. If he had given Katapayaadi numeric, it wouldn’t fit his interpretation. In fact it says that the Dasa years for the respective karaka dasa sign will be equal to the greater of the count from Lagna and 7^th house to the Karaka planet respectively. Please refer to Sri D.K.Sen's artcles on Jaimini available in Scribd.com about Atmakaraka Dasa, which explains this principle.

For example, if AK Mars placed in Leo for an Capricorn Lagna native, the first Karaka dasa sign will be of Atma Karaka Mars. Counting from Lagna(Capricorn) to the sign occupied by AK(Leo ), we get 8 years. Similarly counting from 7^th(Cancer) to the sign occupied by AK(Leo), we get 2 years. The greater count is 8 and the dasa yeas for AK(Mars) Dasa will be 8 years. It has been unanimously agreed upon by all the commentators including ancient and modern about this, where as Sri Sanjay puts his words into Jaimini.

The following is what a Vriddha Karika authenticates about dasa years calculation of Atmakaraka dasa, which clearly shows the view given by Sri Sanjay is drastically incorrect about the above concerned sutra 2-4-13. It clearly says that the larger count from Lagna and 7th to the Karaka will give the years. And the next planet from AK will be the planet in Kendra to AK and its years will be equal to the count from planet to AK.

लग्नात्कारकपर्यन्तं सप्तमाद् वा दशां नयेत्।

उभयोरधिका संख्या कारकस्य दशा समा॥

तद्युक्तानां च ततुल्यं प्रत्येकं स्युर्दशाः क्रमात्।

ग्रहाः कारकपर्यन्तं संख्यान्यस्य दशा भवेत्॥

कारकस्तद्युतश्चादौ तत्केन्द्रादिस्थितास्ततः।

दशाक्रमेण विज्ञेयाः शुभाशुभफलप्रदाः॥ (वृ. का.)

lagnātkārakaparyantaṁ saptamād vā daśāṁ nayet |

ubhayoradhikā saṁkhyā kārakasya daśā samā ||

tadyuktānāṁ ca tatulyaṁ pratyekaṁ syurdaśāḥ kramāt |

grahāḥ kārakaparyantaṁ saṁkhyānyasya daśā bhavet ||

kārakastadyutaścādau tatkendrādisthitāstataḥ|

daśākrameṇa vijñeyāḥ śubhāśubhaphalapradāḥ || (vṛ. kā.)

I request the scholars to ponder upon the sutra and the other references given above to learn the way of calculating the antaradasas. Unless, we are very sure of the way to calculate AD, how can our dasa calculation is perfect and complete.

Seeking Blessings

Shanmukha

P.S: As I already indicated, there are many ways of calculating Antara dasas to be sparingly used and are indicated in Phalaratnamala. Since, Jyotisha Phalaratnamala is the Magnum Opus of Jaimini Astrology, we can understand them only after mastering the normal techniques.

This small write up was written a couple of months ago, I will update it, if necessary. Meanwhile, as a visitor of this blog requested an article on how to study the Jaimini system. God willing, I will share my experience on this.

Jaimini Navamsa - An Update

2009-09-18T09:52:00.000-07:00

Om Namah Sivaya

Dear friends,

This is reference to Sri Narasimha post on Sohamsa list on seeing Ishta Devata in 12th from AK in Vimsamsa. According to BPHS, the Upasana is to be seen from D-20 and following that advice, the logic used Sri Narasimha seems to be correct.

Yet, in Jaimini system, Karakamsa plays an important role in understandoing the person devotion. Karaka + Amsa generally means, the Amsa occupied by Atma Karaka planet. Sage Jaimini in his sutra stated "Atha Swamso Grahanaam". It is a very potent sutra since the Sage indicates "Swa", which generally means AK. Yet, there is a lot more to it than the apparent. Swakaraka is an important planet and Kalpalatha deals a great deal with it. So, for the sake of clarity, let us all take AK as Swa Karaka. Vimsamsa never been dealt in any Jaimini works, so let us not go into debate whether Jaimini rejected or accepted it, but first let us concentrate on the parameters given in this school of thought.

The following two are the links to my Jaimini Navamsa article.

http://www.scribd.com/doc/19874893/Jaimini-Navamsa-Part-1-NI

http://www.scribd.com/doc/19183735/30True-Jaimini-Navamsa-Revealed-2

The first link gives North Indian Chart version. The south Indian chart versionis missing with me, so I uploaded the Notrh Indian chart version.The second link was uploaded by SA and gives the part2 of the artilce and givessouth Indian charts version.The first part explains the calculation of Jaimini Navamsa and Ishta devataconcepts, where as the second part explains the other aspects of Jaimini Navamsalike Karma Yoga etc.

I had explained Krishana Mishra Navamsa on this webpage elsewhere as well. This is named as Jaimini Navamsa by Sri Rangacharya. Let us see how this variation works in seeing Devata Bhakti.

Before going to the discussion on charts, let me state that reckoning houses and Argala for Rahu and Ketu was clearly explained by Krishna Mishra. I dont know whether it is explained in BPHS, if it was how this was missed by scholars ? There are some Jaimini commentaries which take "Tatviparitam Rahu Ketvoh" for the Argala.

In the most of the charts discussed by Sri Narasimha in the post, the Krishna Mishra Navamsa works wonderful. Below, I explain the Jaimini pointers with Krishna Mishra Navamsa. I am writing this post spontaneously and any errors may kindly be forgiven.

1. Ramakrishna Paramahamsa, explained in the article as how Durga becomes Ishta Devata.

2. Sarada Mata - No planet occupies the 12th from AK in Jaimini Navamsa, yet the aspect of Rahu from 9th house of Karakamsa, on 12th lord Mars explains the influence on Durga. Also look at the conjunction of Rahu with Yogada Saturn which contributed to a large extent.

3. Swami Vivekananda - It was a very clear principle from Jaimini thought that how Influence of Jupiter on 12th makes a person "Bramhatma Vadi" and a Vedanti. Look at the two best benefic planet Jupiter and Venus in 12th from AK. Though there is aspect of Rahu on the combination, which doesn't make much difference.

Swami Vivekananda is considered great philosopher and excelled in Vedanta which is a clear attributes of Jupiter influence and if we take D-20 as you suggested, only there is Rahu and Ketu influence which doen't suffice.

4. In case of Swami Trigunatitananda chart, 12th from AK Jupiter, occupied by Mercury and Mars shows the influence of Vaishnava. Look at Mercury is strong being in friends house. There was a clear dictum from Ancient Jaimini works that aspect of Moon sign lord / Moon / or Jupiter leads to traditional Vishnavism. If we take D-20, there is a clear influence of Rahu / Ketu which never attributed to Vaishnavism except the apect of Saturn from Virgo.

5. Srila Prabhupada - I have clearly explained in my article.

Look at the Krishna Mishra Navamsa, Saturn, Ketu and Jupiter occupied the 12th from AK Moon (As you know, we dont consider Rahu to be AK). It clearly shows the connection of Vaishnavism (Saturn).

There is a clear dictum that Saturn in conjunction with Jupiter makes a person a Vaishnavite and follows Ramanuja Sampradaya. Look athe aspect of Venus from Saturn house (Madhva mata Sampradaya) on the 12th lord Mars. Goudiya Vaishnava Sampradaya is believed to be initiated by a Madhvacharya.

The connection of Ketu in 12th inself shows the highest spirtual experience and liberation.
The debilitation of Saturn is lessened by conjunction of Jupiter.

If we take AK as Rahu and D-20 and your logic, we get Jupiter in 12th in debilitation, which is detrimental for spirtuality.

6. Tridandi Chinna Jeeyar Swami, I dont have his chart and hence can't comment.

7. In case of Ramana Maharshi, he is known not for his devotion towards Lord Shiva. He is a Vedanti, which is clearly shown by the Ketu in 12th from AK Moon. The aspect of Moon sign lord Mercury, Venus lessen the aspect of Mars on Ketu. It is a clear dictum the combination of Mars, Venus, Rahu, Saturn with a Jupiter leads a person to a Sanyasi (Virakti). Though the combination doen't occur in this chart in full pledged manner. Yet, look at aspect of Jupiter, Saturn and Rahu on 12th lord Venus making him a Sanyasi. (Is it also called Avadhuta).

Kindly verify whether this much clarity is seen in D-20 as well.

8. Swami Chandrasekhara Saraswati - Look at the aspect of Juputer, Sun and Mars on 12th of AK Saturn. It is enough to understand his devotion towards Lord Shiva.

9. In case of Prof Krishnamurthi, AK is Mars and 12th from him is not occupied by anu planet. A strong influence of Sun, Rahu (from 5th) and Ketu on debilitated Mars led him to Uchhista Ganapati Upasana. This is the only info I have regarding Sri Krishna Murthi and can't comment much on his Ishta Devata.

10. By entering the details given by Sri Narasimha, I get AK as Moon and you write AK Saturn, so no comment.

11. In case of Paramahamsa Yogananda, the AK Venus in Sg with Jupiter and Moon and Mercury in 5th from it shows the wonderful learning in tradition. The connection of Jup, Venus, Moon and Mercury on Karakamsa and its 5th indicate the person a (Prabandha Karta), shows why his autobiography of a Yogi is so revered in the world.

12th is unoccupied, having aspects from Rahu, Saturn and Ketu and Mercury and Moon. Lord Mars is influenced by Venus and Jupiter. So almost all the planets excepting Sun influence the 12th house. As explained in Ramana Maharshi case, the influence of Jupiter, Venus, Saturn, and Rahu leads a person into Renunciation.

The above combinations, I culled from the Jaimini commentaries available with us. Here, as well, I am sticking to the basics. So, my humble request to all is not to ignore the valuable other Jaimini resouces. If we ignore them for the sake of our ignorance of Sanskrit language or the complexity of the Jaimini System, we will be at loss as our earlier generations have been.

I request the readers to test the principles various charts and come to conclusion. As other scholar requested to clarify, this Navamsa shall, IMHO, invaraibly used to understand the Karakamsa chapter of Jaimini Sutras. JHora also gives this variation of Navamsa, thanks to Narasimha. Jaimini light software also gives it.

Warm regards,
Shanmukha

Chara Dasa - A Classical Reference

2009-09-11T10:34:00.000-07:00

Shri Ganeshaya Namah

Dear Friends,

Last month, I introduced the Chara Dasa (Raghava Bhatta – Nrisimha Suri) variation with ample explanation and, of course, some of the ancient commentaries on the Jaimini system as well. I know the list is not exhaustive, but gives a glimpse of the vast knowledge that needs to be explored. I request the astrological fraternity to come forward and share the rare manuscripts to the public since the authors or the commentators of those valuable resources never intended them to be the household secrets or treasure. Since, I never intended this blog to be a forum as similar to some of the Parampara internet forums where they discuss and authenticate only the teachings of their Paramapara. I don’t want to write the names, but intelligent readers may ponder the state of affairs regarding the Jaimini on Internet. Yet, in this blog, I venture to write some strong comments with only academic interest.

As I promised that I would give more authentic information on Chara Dasa, this month I am giving that information on Chara Dasa that ordains the Padakrama order for Chara Dasa. Please go through the following and my comments in the later part of this blog. I hope readers would forgive me for not disclosing the name of the text from which I culled this info. I kept this secret for the very obvious reasons that readers could easily understand.

The following text is culled from *******, a very important commentary and sometimes revered as Magnum Opus of Jaimini System

अस्यामेव दशायां चरदशामार्ग उच्यते

asyāmeva daśāyāṁ caradaśāmārga ucyate

लग्नमारभ्य पदक्रमेण दशानेया

तस्यां रुद्राश्रये रुद्र दृष्टराशौ वा तत्तदायुर्भेदेन मृतिः वाच्यः

lagnamārabhya padakrameṇa daśāneyā

tasyāṁ rudrāśraye rudra dṛṣṭarāśau vā tattadāyurbhedena mṛtiḥ vācyaḥ

अथ चतुर्णामपि दशानां राशिमारभ्य ईशपर्यंतं

atha caturṇāmapi daśānāṁ rāśimārabhya īśaparyaṁtaṁ

चरक्रमेण दशानेया ओजे क्रमेण युग्मे व्युत्क्रमेण

carakrameṇa daśāneyā oje krameṇa yugme vyutkrameṇa

कारकास्तु राश्यधिपा येव

एव विधायकस्य क्रमेण ग्रहान् परिकल्प्या भावाश्च विचारणीयाः

अत एव अस्याः दशायाः चरदशेतिनाम

kārakāstu rāśyadhipā yeva

eva vidhāyakasya krameṇa grahān parikalpyā bhāvāśca vicāraṇīyāḥ

ata eva asyāḥ daśāyāḥ caradaśetināma

चरदशायां एवं फलकथन प्रकारः

राशेः कारकस्य वा पापयोगे तद्दशायां क्लेशः

एवं तमेव राशिं लग्नस्थाने अभिषिच्य सर्वेपि भावाः योजनीयाः रास्यारूढादिकमपि चिंतनीयम्

दशानयनेषु वृद्धि ह्रासावपि चिंतनीयाविति चरदशा प्रकरणम्

caradaśāyāṁ evaṁ phalakathana prakāraḥ

rāśeḥ kārakasya vā pāpayoge taddaśāyāṁ kleśaḥ

evaṁ tameva rāśiṁ lagnasthāne abhiṣicya sarvepi bhāvāḥ yojanīyāḥ rāsyārūḍhādikamapi ciṁtanīyam

daśānayaneṣu vṛddhi hrāsāvapi ciṁtanīyāviti caradaśā prakaraṇam

Literal Translation:

I am giving below a very literal translation and request to forgive me for the errors.

Now, the Chara Dasa is being explained. This dasa shall be started from Lagna and be progressed in Pada Krama order. Death will occur in the signs occupied by the Rudra planet or the signs aspected by him. The dasa years shall be calculated from the dasa sign to the sign occupied by its lord for these four types of the dasas. (Note: The author of this work explained, at an earlier part, that there were four types of Chara Dasas).

If the Lagna is odd sign, the dasa shall move in zodiacal direction and anti zodiacal for the even sign. The dasa karaka for this dasa sign is none other than the lord of the sign itself. And the respective Karakas for the other Bhavas shall be reckoned form this Karaka (Using Graha Chakra). The respective bhava results may be ascertained from this Bhava Karakas as well.

Results of Chara Dasa:

1. The dasa sign shall be treated as dasa lagna and the houses shall be delineated from the dasa sign.

2. If the dasa sign or the dasa karaka is influenced by malefic, the dasa will be give troubles.

3. The Rasyarudha (Sign Arudha) may be calculated and its results shall be studied.

4. The Vriddhi (Increase) and Hrasa (decrease) may be used in calculating the dasa.

My Notes:

Now from the above Sanskrit text and translation, it is evident that in Chara dasa, we need to consider Padakrama and it shall always starts from Lagna and the direction is based on the oddity of Lagna. Sign Arudha (Rasyarudha) and Aspect Arudha (Drishtyarudha) are two important Arudhas introduced by this text and extensively used By Raghava Bhatta. As exposed by Sri Rangacharya, the Aspect Arudha finds its extensive use in Drig Dasa which is based on Aspects. Readers may read commentary by Sri Rangacharya Sign Arudha. It looks the author of this work intends that this dasa may be used as Ayurdasa and accordingly he categorized this as Phalita and Ayurdasa as well.

Again, as a promise, I will write the exposition of Drig dasa which extensively uses Aspect Arudha Drishtyarudha as given in Jataka Sara Sangraha. I am really overwhelmed by the contents and explanation by Raghava Bhatta and that’s why his name referred as frequently as possible here.

Contradictory Points:

BPHS and Neelakantha:

Now, the interesting points are which differ from BPHS Chara Dasa and Neelakanta Chara Dasa. Readers may ponder that BPHS Chara Dasa and Neelakanta Chara Dasa are similar in most respects. I purposefully stated this as BPHS Chara Dasa not Parasara Chara Dasa for obvious reasons.

This version of Chara Dasa

1. Doesn’t say that dasa movement according to oddity of 9th house.

2. Dasa movement is always according to the oddity of Lagna.

3. Stresses on Padakrama order

4. Is based on the Oja and Yugma signs, not on Vishama Pada and Samapada signs.

5. Usage of Rudra and Rasyarudha

IMHO, except Neelakantha, no other original commentator approves the view of 9th house rule for Chara Dasa. We can understand this if we study the Chara Dasa by Raghava Bhatta, Nrisimha Suri and of course this text as well. Please go through the previous blogs to appreciate this.

A Parampara Dasa in the name of Lord Vishnu:

Next, the points are differing from a popular dasa in the name of Lord Vishnu as advocated by a Parampara. Let us call it ND. I discuss this only for academic purpose and I intend neither controversy intended nor defaming them.

The Paramapara unfortunately never discusses any standard Jaimini commentary in their possession, nor quote them in their articles. One self claimed scholar of that Parampara even writes that the students of the parampara not necessarily read the ancient commentaries since their Gurudev has already done that and tested them. He opines that reading other texts is Rajasic and perhaps reading the books of their Gurudev works is Sattvic and sufficient for them.

One day, I was informed by one scholar of the Parampara that their Parampara recognizes another Navamsa in the name of Somanatha Navamsa. I requested the scholar to produce the relevant verse that gives the variation and he admitted he didn’t bother to learn about the source. So nice of him to admit. When I offered him that the available, IMHO corrupted, verse of Somanatha, he never turned up to discuss and they run a scholar program in the name of Sage Jaimini.

Sometime later, I requested another scholar of the same parampara about the source of Somanatha Navamsa that their Parampara recently introduced in their secret teachings. That scholar informed me that the name derived as Somanatha since the ancestors of the Parampara were migrated from Gujarat and the linkage with Somanatha temple. I can’t help myself but knocking my head to the wall. Then, I asked about Somanatha Drekkana, you know, the answer was obvious. The scholar explained that for the very reason it was given by Somanatha.

And, the first scholar mentioned above, writes that their Parampara is a living lineage of Jaimini and they fail to understand the source of Somanatha Navamsa and its reckoning. Another scholar of the same parampara warns the students about the Guru Chandala Yoga in the sky (which is not in reality since Jupiter is retro in Capricorn and far away from Rahu) and its effect on Sage Jaimini teachings.

There are many things which I don’t want to discuss here. Thanks for your patience.

Coming back to the Chara dasa,

1. The above text authenticates using Padakrama order for Chara Dasa, which is also followed in ND.

2. ND follows Vishama Pada and Sama Pada of 9th house where as this text ordains using only oddity of Lagna for ascertaining the direction of dasa.

3. ND asks us to start the dasa from the stronger of Lagna and its 7th, where as this text specifies that Chara Dasa always starts from Lagna.

4. There are much more additions/ research etc. like Saturn exception, Ketu exception and Leo exception etc., which no other available sources acknowledge. And unfortunately, the Paramapara never bother to disclose or inquire the original verses for their claims. Nevertheless, this ND dasa is an intelligent extension of principles and readers may try its veracity.

IMHO, The Parampara looks to have cleverly mixed the Neelakanta Chara Dasa with this variation with some other intelligent modifications and came up with a dasa in the name of Lord Vishnu. The following graphic depicts the same. Of course I may be wrong, yet one can appreciate better if they bringforth the relevant manuscript or resource, lest it becomes highly impossible to know whether it is their parampara research or individual attempt.

The text discussed above is, perhaps, the first commentary explains the padakrama for Chara Dasa, which was also followed in Jataka Sara Sangraha. Fortunately, the text discussed here, at a later chapter, mentions the Vishama Pada and Sama Pada and their usage in another dasa, but not for Chara Dasa. It again discusses the Ketu exception for another dasa and the Gurudev of the paramapara writes as if it was his own research/interpretation.

Raghava Bhatta Chara Dasa:

In comparison with RB-NS Chara Dasa, there are many interesting points and that are tabulated below.

1. Both use the Padakrama order, which is very important for the Phalita Dasas. If we study the 2nd adhyaya of Jaimini Sutras, we can observe definitely specific padakrama jumps invariably used for most Phalita dasas. For example, Drig Dasa and Mandooka Dasa use Trikona Padakrama in Udaya Chakra, where as Chara Paryaya Dasa uses another Padakrama in Prakritai Chakra.

2. The Dasa start sign varies according to gender of the native in RB-NS which is not indicated in this text.

3. The calculation of Dasa years also differs. RB-NS uses Nadha Prabriti Rasyantah principle, where as this text uses Nadhantah Sama Principle.

I request the readers to add this info and study these variations and I sincerely hope Jaimini System would be placed at its deserving position. Somebody on a forum expressed that Astrology doesn’t start and, of course, end with Jaimini. As far as I am concerned, it is exactly reverse.

In the next blog, we will discuss the “Swaste Darah” rule from another ancient text.

Seeking Blessings,

Shanmukha

Chara Dasa (RB-NS), A Supplement

2009-08-10T01:50:00.000-07:00

श्री गुरुभ्यो नमः
śrī gurubhyo namaH

As a supplement, I explain the Chara Dasa according to Raghava Bhatta method and how it fits in the concerned Jaimini Sutra. It is based on my Guru Sri Iranganti Rangacharya’s work Jaimini Sutramritam.

The concerned sutra reads as follows.

पंचमे पदक्रमात् प्राक् प्रत्यक्त्वम् चर दशायां
pamcame padakramāt prāk pratyaktvam cara daśāyām

Explanation:

The word पंचम consists of three single lettered words प, च and म.
पं = लग्न (pam = Katapayadi Numeric Value gives Lagna)
म = A weapon and the weapon used by Sri Maha Vishnu is Chakra.
चमे = चकार पूर्वक मकार (came = cakāra pūrvaka makāra)

According to मध्यमपद लोपि कर्मधारय समास (madhyamapada lopi karmadhāraya samāsa), the word Chame indicates Chakram. Now, which Chakra is used? The answer lies in another sutra प्राची वृत्तिर्विषमेषु (prācī vrttirvishameshu) indicating the prakriti chakra shall be used in this case. I have explained about this Prakriti chakra in SA Volume 6. Hence, it is deduced this Chara dasa runs according to the Prakriti of Lagna.

पदक्रमात् (padakramāt) , the dasa runs according to padakrama order. This is very important rider here. Neelakantha interprets this as Pada of signs that is Vishama Pada and Sama Pada which was also authenticated by Vriddha Karikas. Yet, in this variation Pada Krama order means the following.

For Chara Rasis: Regular Rasi order
For Sthira Rasis: Every 6th sign
For Ubhaya Rasis: Trine movement (1,5,9,2,6,10,3,7,11,4,8,12)

Now, the words प्राक् प्रत्यक् (prāk pratyak) must be deciphered. Here, comes the importance of Sanskrit knowledge and the Vedanta literature. The proper antonym of प्रत्यक् (pratyak) is पराक् (parāk). Raghava Bhatta used the word पराक् (parāk) instead of प्राक् (prāk). The katapayadi numeric yields

पराक् = 121 / 12 gives the remainder as 1.
प्रत्यक् = 211 /12 gives the remainder as 4.

So, the dasa starts from Lagna in case of male natives and from the fourth house for female natives. Now, how to reckon 4th house for female natives? The answer lies in the word चमे, which means according to the Prakriti chakra. For example, for a female natives if lagna is Virgo (even sign) the dasa starts from the forth house rekoned anti-zodiacally i.e Gemini. But the dasa runs according to the oddity of the Janma Lagna, not the oddity of the start sign as the first word पंचमे indicate.

In summarizing, we can deduce that Chara dasa starts from Lagna for male and from 4th house for female according to oddity of Lagna and in the order of Prakriti Chakra Padakrama order.

Dasa Years Calculation:

Raghava Bhatta always interprets the Swaste vaara, Suthaste Janma sutras for dasa calculation and if the dasa lord in its 7th of dasa sign gives 10 years and if in the same house 12 years, which is the pecularity of all the phalita dasas dealt by him.

Kindly remember he used swasthe Vaara, not daara which makes a lot of difference. This is culled from the manuscript available with us.

In this version, he used Pratyak Varsha Gananam, which is reverse to the normal Naadhanta Sama Prayena rule by using the Na kwachit adhikara sutra. Hence, the calculation of dasa years will be from lord to the sign, which is reverse to the normal course.

My interpretation:

Though grammatically not correct, I understand the word पंचमे consists another meaning प (1), च (6) and म (5). That is for movable signs the movement will be every next sign (प =1), for fixed signs the movement will be every 6th sign (च = 6) and for dual signs, the movement will be (म = 5).

Seeking Blessings

Shanmukha

Chara Dasa (Raghava Bhatta - Nrisimha Suri method)

2009-08-04T23:58:00.000-07:00

Om Namah Sivaya

This month I am introducing Chara dasa (Raghava Bhatta – Nrisimha Suri method). Fortunately, of late JHora comes with Chara dasa of Rangacharya variation which is based on this method.

Jaimini Chara Dasa calculation is entirely different according to the rare Jaimini works Jataka Sara Sangrha, Sutrartha Parkasika. The pecularity of this method lies in Raghava Bhatta's application of "Swasthe Daraha", "Sutasthe Janma" sutras to calculation of dasa years. In this method if the lord of dasa rasi is in 7th from it, then dasa years will be 10 years. And also the starting dasa sign will be different for female natives. Sri Iranganti Rangacharya’s “Jaimini Sutramritam” is the only available commentary, which is largely based on above cited works. Of course, Rangacharya also gave a number of slokas from Kalpalatha of Somanath Mishra and Phala Ratnamala of Krishna Mishra and others

The following works are mainly based on Jaimini Sutras

Jyotisha Phala Ratnamaala by Krishna Mishra, the best for predictive part of Jaimini, fortunately available in printed form with Madras Oriental Library, Chennai, India. Jyotisha
Kalpa Latha by Somanatha Mishra
Jataka Sara Sangraha By Raghava Bhatta, the best work on Jaimini for Rasi Dasas, IMHO
Sutrartha Prakasika By Akumalla Nrisimha Suri
Laxmana Vakya
Jaimini Sutrartha Vakya by Nrisimha Daivagna
Vanchanaadeyam By Vanchanada deals Arudha Padas extensively
Jataka Rajeeyam by Singanarya
Other commentaries by Neelakantha, Venkatesa, Bala Krishnananda Saraswati
A work by Sarvajna Muni, whom Krishna Mishra frequently quotes in his Phala Ratnamala.
Jaimini Padyamritam, by Durga Prasada Dwivedi, very important work since it contains most of the Vriddha Karika slokas
Jaimini Sutra (Jataka Narayaneeyam) By Sri Vadrevu Suryanarayana Murthy
Jaimini Sutramritam By Sri Iranganti Rangacharya, the best of all commentaries available in Print
Gautama Samhita, a minor work on Arudha Padas
Brihaspatha Samhita deals with mixing up Parasari and Jaimini concepts

Since, both Jataka Sara Sangraha and Sutrartha Prakasika are not available to public except some privileged astrologers of traditional paramparas, I tried to cull out the rules from various resources available. The net result is two versions, one followed by Sri Iranganti Rangacharya and the other by the astrological software called Jaimini Light by MindSutra.com.

I have explained below the methods and subtle differences between these two methods at appropriate places. Please go through them and try yourself.

Chara Dasa Sequence

Chara Dasa always start from Lagna for male charts
For female charts

if lagna is odd, starting dasa rasi is 4th sign zodiacally from lagna
if lagna is even, starting dasa rasi is 4th sign anti zodiacally from lagna, that is 10th sign from lagna zodiacally

For both male and female charts, the dasa sequences is forward or reverse according to oddity of lagna, not the oddity of Starting dasa sign.
Chara Dasa progresses Zodiacal or Anti Zodiacal depending on the Odd or Even nature of Lagna, respectively. For Example, if Lagna is Aries, Dasa sequence is Ar, Ta,Ge,Cn etc. If Lagna is Cancer, Dasa sequence is Cn,Ge,Ta,Ar etc.
Maha Dasa Rasis are determined by Padakrama order

· Movable Signs regular from Lagna

· Fixed Signs every 6th sign from Lagna

· Dual Signs Trines, that is 1, 5, 9, 2, 6, 10…. From Lagna

****Please note in the above sequence for dual signs, after 9th , the next dasa rasi is 2nd from lagna not 10th from lagna (This is very important since 10th is followed in Narayana Dasa)

Calculation of Maha Dasa Years

1. If Lord of dasa sign is in dasa sign itself, the dasa years equal to 12 years.

2. The lord of Scorpio is Mars and lord of Aquarius is Saturn. Not necessary to consider Rahu, Ketu.

3. Exaltation and Debilitation of planets need not to be considered.

Iranganti Rangachary method

For Male charts

· If the lord of dasa sign is in odd sign, count from lord of dasa sign (Paka sign) to dasa sign zodiacally , both sign including

· If the lord of dasa sign is in even sign, count from lord of dasa sign (Paka sign) to dasa sign anti zodiacally , both sign including

For Female charts

· If the dasa sign is odd sign, count from lord of dasa sign (Paka sign) to dasa sign zodiacally both sign including - 1

· If thedasa sign is even sign, count from lord of dasa sign (Paka sign) to dasa sign anti zodiacally , both sign including – 1

· If Lord of Dasa sign (Paka sign) is 7th sign from dasa sign, the dasa years will be 10.

Please note, for female charts, the count depends on the oddity of dasa sign

MindSutra method

For both Male charts and Female charts

If the lord of dasa sign is in odd sign, count from from lord of dasa sign (Paka sign) to dasa sign zodiacally , both sign including - 1
If the lord of dasa sign is in even sign, count from from lord of dasa sign (Paka sign) to dasa sign anti zodiacally , both sign including –1
If Lord of Dasa sign (Paka sign) is 7th sign from dasa sign, the the dasa years will be 10.
If Lord of Dasa sign (Paka Sign) is in the dasa sign itself, the dasa years will be 12.

Calculation of Antara Dasas in Maha Dasa

Sri Rangacharya didn’t explain the calculation of antaradasas either in his “Jaimini Sutramritam” or “A Manual of Jaimini Astrology”. But, from the interaction with him, I learnt how to calculate Antaradasas. He explained that AD are to be calculated treating Mahadasa sign as lagna and, using the padakrama according to the nature of signs, that is Movable, Fixed, Dual.

Rangacharya method

· For both male and female charts, Antara Dasas always start from dasa sign

· Prakriti chakra Padakrama order must be followed according to the dasa sign.

· The number of Antaradasas will be equal to 12 and duration of each AD is equal to Dasa years divided by 12.

Mind Sutra method
Astrologers at MindSutra software modified the calculation of antaradasas since they feel keeping AD duration always equal to one year is more logical and works better. Similarly the Pratyantaradasas will be 12 and each duration equals to one month.

· Antaradasas start from the rasi occupied by lord of dasa sign (Paka Sign) and progress Zodiacally or anti – Zodiacally according to the oddity of Paka Sign (sign occupied by lord)

· Antaradasas are always regular, that is Padakrama order not to be followed

· The No. of antaradasas are equal to the No of Dasa years. That means, the dasa rasi having 12 years duration only will get 12 antaradasas.

For example if dasa rasi is Taurus and Lord Venus is in Virgo, then the dasa years will be 4 and the Antaradasas are Vi, Le, Cn, Ge.

Dasa Anyasis

I recommend readers to study "Timing Events using various Jaimini Rasi Dasas" article by D.K.Sen of MindSutra.com. That article, very exhaustively explains the rules with a live exmaple upto Antaradasa level.

http://www.scribd.com/doc/5999102/Timing-of-Events-By-Using-Various-Jaimini-Rashi-Dashas

And also, please go through the references given below

Referencess

Jaimini Sutramritam By Sri Iranganti Rangacharya (Sanskrit and English commentary)
Timing Events using various Jaimini Rasi Dasas by D.K.Sen of MindSutra.com
1999 Annual issue of THE ASTROLOGICAL MAGAZINE, page 60,61,62
A Manual of Jaimini Astrology by Iranganti Rangacharya, M/s Sagar Publications

P.S: The next post will be a definite surprise to all of us which cracks the notion of Jaimini knowledge is available with only one parampara. Yes, I am going to introduce you all a wonderful reference on Chara Dasa and after reading that we all will be astonished as to how a special dasa was designed in the name of Lord Vishnu.

Seeking Blessings

Shanmukha

An Update on Jataka Sara Sangraha

2009-07-01T22:53:00.000-07:00

Om Namah Sivaya

Dear Friends,

Here is a small update on “Introduction to Jataka Sara Sangraha”. When I was writing my first article “Jaimini Navamsa” for Saptarishis Astrology On-Line magazine, I culled out the combinations given by Krishna Mishra for devotion towards various sects in Hinduism. I thought it was research work by Krishna Mishra since the combinations are not found in Jaimini Sutras. For example, a combination of Moon and Venus in 12th house from Karaka leads the person to do upasana for worldly purposes. In the present scenario, may it the person works as a priest in temples or if afflicted with a malefic like Rahu or Saturn, and then doing some tantric pujas for others. Let us see one more example. Whenever these malefic combinations like Saturn with Rahu or Ketu with Mars occurs in malefic sign, then the person definitely becomes either a Mantrik or doing such bad kinds of worship. Yet, Krishna Mishra mentions the whenever this combination aspected by Jupiter or occurs in the Jupiter’s sign, then it will be obstructed, that is the person will not involved in such things. Of course, these combinations are yet to be extensively tested.

Now comes the real surprise. When I read the last part of the manuscript of Jataka Sara Sangraha, I found these combinations again got mentioned by Raghava Bhatta exactly matching with Phalaratnamama of Krishna Mishra. Is not a big surprise?

Of course, may not be. Raghava Bhatta usually explains the concepts first and then lists out the sutras of Jaimini.. He usually writes thus “तथाच सुत्राणि” (tathāca sutrāṇi) and lists the exact Jaimini sutras pertaining to the concept. He explained all the combinations of for devotion of various deities as in Jaimini Sutras and then listed the 8 sutras starting from

रवि केतुभ्यां शिव भक्तिः

ravi ketubhyāṁ śiva bhaktiḥ. You can have a look at these 8 sutras in this blog “Krishna Mishra Navamsa” and of course we can find them in any Jaimini Sutras commentary.

Now, after these all sutras, he explained the other combinations as listed in Phalaratnamala by Krishna Mishra. Again, he gave the exact sutras for these combinations. For example, he writes

तथाच सुत्राणि

tathāca sutrāṇi

शशि गुरुयोगे शुद्ध ब्रह्मज्ञानि

śaśi guruyoge śuddha brahmajñāni

शशि शुक्रयोः ऐहिकार्थ देवीमंत्रोपासकः

śaśi śukrayoḥ aihikārtha devīmaṁtropāsakaḥ as they were original Jaimini Sutras. I haven’t found these sutras in any other Jaimini works but the results of these sutras got mentioned in both Phalaratnamala and Jataka Sara Sangraha. Some of these specific combinations, I have used in my Jaimini Navamsa article, which you can find at www.saptarishisastrology.com . Yet the results of the combinations like Moon with Venus, Jupiter with Saturn and Mars etc. are not found in any contemporary Jaimini Sutra commentaries except the ancient ones.

Are we missing some sutras in the commentaries available in print? It looks so since these are very specific sutras mentioned by Raghava Bhatta for devotion towards base deities, Lord Hari Hara Suta (May be Lord Ayyappa ?), Vaishnava, Vaidika, Veera Saiva sampradaya etc.

Authenticity of Ancient Works:

The other day, one serior scholar argued as how far can we believe the authenticity of this Phalaratnasmala, Vriddha Karika etc.? My humble submission to him is the taste of pudding is in eating. He believes in interpreting the Jaimini Sutras with logic. I believe in understanding them with the aid of both grammar and logic. Grammar and Logic are not contradictory to each other but are cooperative and cohesive.

It was clearly instructed by Sage Jaimini that the results should be announced by consulting all the sources and taking the majority.

Sage Jaimini writes

संवादात् प्रामाण्यं

saṁvādāt prāmāṇyaṁ

Hora Lagna Calculation according to Jataka Sara Sangraha:

Hora Lagna is very important lagna in Jaimini School. Sage Jaimini instructed to use this in Raja Yoga and Longevity purpose. For example, if a planet aspects Janma Lagna (Asc.), Hora Lagna (HL) and Ghatika Lagna (GL) becomes Yogada. Sage writes

जन्म काल घटिकास्वेक दृष्टासु राजानः

janma kāla ghaṭikāsveka dṛṣṭāsu rājānaḥ.

Janma = Natal Asc., Kala = Hora Lagna, Ghati = Ghatika Lagna.

Yet, there are two different variations of this Hora Lagna calculation in vogue. In Parasara method it known as Hora Lagna where as in Jaimini School it is known as Savayava Hora Lagna (SHL). I shall explain both below.

Hora Lagna in Parasara School:

In regular Parasara method, the time the birth time and the sun rise time is calculated and the Hora Lagna moves at a rate of a sign per one hour, where as the Janma Lagna (Ascendant) moves at a rate of one sign per two hours. So Hora lagna moves at twice the speed of Janma Lagna.

Here is the classic description of Hora Lagna.

Hora lagna is at the position of Sun at the time of sunrise. It moves at the rate of one rasi per hora (hour). If sunrise takes place at 6:00 am and Sun is at 6s 4⁰47' then, Hora Lagna is at 6s 4⁰ 47' at 6:00 am, at 6s 19⁰ 47' at 6:30 am, at 7s 4⁰ 47' at 7:00 am, 8s 4⁰ 47' at 8:00 am and so on. Hora Lagna moves at the rate of 1/2⁰ per minute (i.e., 30⁰ per hour).

So, the Hora Lagna calculation in this Parasara School is based on the position of Sun at Sun rise and adding 1/2⁰ per minute to the position of Sun.

Savayava Hora Lagna in Jaimini School:

Jataka Sara Sangraha explains this and uses this Savayava Hora Lagna both in Raja Yoga and Longevity purposes. In this method, the Hora Lagna progresses from natal lagna itself rather than from Sun position based on Prakriti of natal lagna. The description is given below.

Calculate the duration of day time (Diurnal) and night time (Nocturnal) separately.
The diurnal is to be divided by 12 to get the duration of each Hora for day time.
Similarly, the nocturnal duration is divided by 12 to get the duration of each Hora for night time.
If the birth happens in day time, calculate the time elapsed from sun rise to the birth time. If the birth happened in night time, calculate the elapsed time from sun set to the birth time. This is called Ishta Kala.
Divide the Ishta Kala by the duration of each Hora, note the quotient (Q) and remainder (R).
The quotient (Q+1)th sign gives the Hora Lagna from Natal Lagna. If the Natal Lagna is odd, count (Q+1) signs zodiacally from Natal Lagna to get Savayava Hora Lagna. If the natal lagna is even, count (Q+1) signs anti-zodiacally from Natal Lagna to get Savayava Hora Lagna.
The exact longitude of Savayava Hora Lagna can be gotten by proportionately. Please follow the example below.

Example :

The Sun Rise time = 05:47:44 Hrs.

The Sun set time = 18:51:47 Hrs

The Diurnal Duration = 13:04:03 Hrs

The Birth Time = 15:30:00 Hrs

Birth Time – Sun Rise = 09:42:16 Hrs (Istha Kala) = 09.705 Hrs

Duration of each Hora = 13:04:03 / 12 = 01:05:21 Hrs. = 1.0889 Hrs

The No of Hora elapsed (Q) = Istha Kala / Duration of Each Hora

= 09:42:16 / 01:05:21

= 09.705 / 1.0889 = 8.92

= 8

The remainder (R) = 0.99316

Therefore the Savayava Hora Lagna will be the 9th sign from the natal lagna.

Now let us find out the longitude of the Savayava Hora Lagna in the sign.

Each sign is of 30⁰ and the time taken by Hora Lagna to traverse each sign is 01:05:21 Hrs.

Then, how many degrees does it traverse for 0.99316 Hrs

01:05:21 Hrs ----- 30⁰

0.99316 Hrs ----- (30 * 0.99316) / 01.088 = 27.3442

= 27⁰ 20' 39''

If natal lagna is odd:

For example, if natal lagna is Libra, then the Savayava Hora Lagna will be at 27Ge20, which is 9th sign (Q+1) from Libra counting zodiacally.

If natal lagna is even:

If the natal lagna is Scorpio, then the Savayava Hora Lagna will be at 27Pi20 which is 9th sign (Q+1) from Scorpio counting anti zodiacally.

Problems in this calculation of SHL:

It is apparent that there is some confusion in this calculation, which is shown below.

Here, the starting point is Lagna sign, not the exact longitude of natal lagna in the sign, which is mathematically incorrect. Adding so many Horas to the exact longitude of the Ascendant is more technically correct. It makes a lot of difference, but the method given in this write up is easy to mentally calculate the Hora Lagna.
It is said that Hora Lagna be calculated anti zodiacally for an even sign. Then, what will be the exact longitude of the Hora Lagna in that sign? Whether shall it be calculated from the end of the sign? The experts in this system explain that the longitude shall be calculated based on the remainder and from the staring of the sign only, not from the end of the sign. But, it looks not very convincing to me.
Here the diurnal and nocturnal durations are calculated and the rate of travel of Hora lagna is determined equally for each sign. But, in reality there are Deergha Ascending signs and a Hrasva Ascnding signs, that is each sign doesn’t take equal time to ascend. This reality is not taken care in this method.
Yet, it should be understood here that Jaimini School is different from Parasara. Parasara System focuses mostly on mathematical aspect, which is technically correct. In that School, we find the concepts like exact strength of the aspect like Pada Drishti , Artha Drishti based on the longitude of the planets.
In Jaimini a planet in a sign, whatever longitude it is placed in, aspects the other signs with full aspect.
IMHO, in Jaimini the exact longitude doesn’t play much important role. Most advanced planet in a sign, for example, 29th degree, becomes Atma Karaka which may be treated ineffective in Parasara System.
There were attempts like, Savayava Arudha, by taking exact degrees of the ascendant, which was not successful.

Application of this Savayava Hora Lagna:

This SHL shall invariably used in calculating the exact longitude of the native after determining the exact Longevity Kakshya.

Longevity must be ascertained from the following pairs

Lagna Lord and 8th Lord (Use Vriddha Karika 8th house)
Lagna and Moon. Some scholars use Moon and Saturn by interpreting Manda as Saturn, which was not used by any ancient commentary since the Katapayadi numeric gives Lagna. It shall be borne in mind that Saturn is not Ayush Karaka in Jaimini, he is Karaka for Kakshya Hrasa i.e; decreasing longevity compartment.
Lagna and Savayava Hora Lagna (SHL)

If any two of the above pairs indicate same longevity, that will be final

If three pairs indicate three different, then longevity indicated by Lagna and Hora Lagna is final

If Moon is placed in either Lagna or 7th house, use that pair

There are many more factors to be considered like Kakshya Vrisshi and Kakshya Hrasa, which I will show later.

The following formulae may be effectively used to calculate the longevity of the native:

For a Full longevity: 66 + (30 – D) * 1.1 Years
For a Medium longevity: 33 + (30 – D) * 1.1 Years
For a Short longevity: 12 + (30 – D) * 1.1 Years

The D in above formulae denotes the longitude of the decisive factor.

For example, if Savayava Hora Lagna and Lagna decides the longevity, then SHL at 27⁰ and Lagna at 20⁰, and the longevity compartment is medium

Longevity by SHL = 33 + (30 – 27) *1.1 = 36.3 Years

Longevity by Lagna = 33 + (30 – 20) *1.1 = 44 .0 Years

So, the total longevity will be (36.3 + 44.0) / 2.0 = 40.15 Years

Hence, the 5th Niryana Sula Dasa sign will be fatal for the native.

I end this blog by giving a classical reference from Deva Keralam which shows calculation of Hora Lagna below. I have shown this reference for some scholars arguing without referring the available literature and trying to prove their own theories and questioning the authenticity of ancient works.

Next blog, I will show you the commentary by Sri Venkatesa on Jaimini Sutras as how to calculate the Atma Karaka. Yes, you read correctly, Sri Venkatesa was one of the excellent commentators on Jaimini Sutras. Learned Scholars may use this reference to understand the concept better.

दिवामानं रात्रिमानं ज्ञात्वा प्रत्येकं द्वादशधा विभज्य ओजयुग्मानुसारेण

जन्मलग्नस्योजक्रमेण युग्मे व्युत्क्रमेण इष्टजन्मकालघटिका यल्लग्नां भवति

divāmānaṁ rātrimānaṁ jñātvā pratyekaṁ dvādaśadhā vibhajya ojayugmānusāreṇa

janmalagnasyojakrameṇa yugme vyutkrameṇa iṣṭajanmakālaghaṭikā yallagnāṁ bhavati

I thank the friends who introduced the Jaimini concepts in Deva Keralam to me.

Regards,

Shanmukha

Saptarishis Astrology Vol 6 Released

2009-06-19T23:10:00.000-07:00

Om Namah Sivaya

Namaste All,

The Vol.6 of Saptarishis Astrology On-Line magazine was released on 18th June. In this issue, there are three of my articles are published. One very good feature in this issue, is Sapatarshis Gurukul, which contains the answers by eminent scholars for intriguing topics in Astrology. My articles are in the part 2 of the Volume 6. You can download this issue at www.saptarishisastrology.com website. Of course, you need to be a member, which is very easy and a few clicks away.

1. Jaimini Navamsa Part -2
2. Graha Chakra
3. Manipravala Rajayoga of Jaimini

In the part2 of Jaimini Navamsa article yogas in Karakamsa for Politics and professional fame are disussed. Graha Chakra article is an introduction to the Manipravala Rajayoga. IMHO, this is the first time Graha Chakra is explained in detail with examples, where as this lead was taken by our Guru Sri Rangacharya who first explained this Graha Chakra. This Graha Chakra is very important, since it is the base for the important Rajayoga Manipravala and Amatya Yogas, of course, to determine the Dasa Karakas for Rasi Dasas and for yogas form Yogada planet.

Dasa Karakas are the linchpin for the prediction of any Rasi Dasas which has been forgotten by the contemporary internet knowledge on Jaimini. This Dasa Karaka system was extensively used by all the ancient commentators like Krishna Mishra, his son Somanatha, Raghava Bhatta etc.

In modern times, it was extensively used by Sri Vemuri Ramamurthis Sastri, the legend of Jaimini system in the last century. He never writes dasa predictions without Dasa Karakas.Though he used a no. of Jaimini Rasi Dasas depending on the horoscopic conditions, yet his favourite being the "Pada Nathamsa Dasa". As you may know this dasa was exposed by Krishna Mishra in "Jyotish Phalaratnamala", starts from sign occupied by the lord of Arudha Lagna in Navamsa Chart and proceeds in Navamsa chart only. As Arudha and Navamsa are connected with this Dasa, this is a Phalita Dasa as well as a Ayurdasa.

Regards,
Shanmukha

An Introduction To Jataka Sara Sangarha

2009-05-25T01:47:00.000-07:00

Om Namah Sivaya

Namaste All,

I have promised to introduce the classical works on Jaimini Astrology on this personal blog and of course it is theme of the blog. I am fortunate to study this text, of course not extensively. People can appreciate the genius of the work by reading “Jaimini Sutramritam”, by Sri Rangacharya, who has done an excellent research on this work. Keeping to my promise, I am writing a small introduction below, on “Jataka Sara Sangraha” by Raghava Bhatta.

“Jataka Sara Sangahra”, an important classical work on Jaimini, was written by Gottimukkula Raghava Bhatta, s/o Ramachandra Diskshita. . It is believed that he lived in around 1650 AD since the example horoscope given by him was worked out by the scribe gives the year as 1604 AD. It was told by the Guru of the scribe, Sri Iranganti Rangacharya, that Raghava Bhatta is a Telugu speaking scholar, and might have hailed from Telangana area of Andhra Pradesh State. The above work was written in Sanskrit language and this scribe is fortunate to have a look at text in a manuscript from though, written in Telugu script. It was printed with Telugu script an hundred years ago, and since then nobody tried to bring it to astrological fraternity.

Most of us are in a view that the delineation of Rasi Dasas is not indicated in the classical works. This text obviates the above notion and gives many clues about interpreting them. It goes to the extent of giving the results specific and unique to each Rasi Dasa.

For example, it indicates, by the authority of a Vriddha Karika, that the results of Drik Dasa shall be studied from

Dasa Sign
Dasa Sign in Navamsa
Dasa Sign in Dwadasamsa. (This is very special and specific to this Dasa)
Sign Arudha of Dasa Sign

Raghava Bhatta indicates that aspect of the planets on the Dasa sign and their respective Aspect Arudhas play an important role in Drik Dasa. Probably this is the reason for this Dasa be called as Drik Dasa. This again obviates the calculation of Drik Dasa based on aspect of signs as is currently being done by most of the scholars.

The example horoscope given by him in this work is given below, generated using JHora Software and of course the degrees of the planets do change a bit. Since, we never know the Ayanamsa used then, this is quite understandable. It was mentioned that Sakabdah 1526 Krodhi Samvatsara Jyeshta Suddha Shashti Guruvaram 50 Ghadiya 45 Vighadiya, Lagna Meena 23⁰ 46′ 41″.

This comes to June 03, 1604, TOB: 1:58 Hrs (Early morning)

Date: June 3, 1604
Time: 1:58:00
Time Zone: 5:30:00 (East of GMT)
Place: 78 E 30' 00", 17 N 27' 00"
Altitude: 0.00 meters

Lunar Yr-Mo: Krodhi - Jyeshtha
Tithi: Sukla Shashthi (Ve) (94.28% left)
Vedic Weekday: Saturday (Sa)
Nakshatra: Aasresha (Me) (39.95% left)
Yoga: Vyaghata (Ve) (35.04% left)
Karana: Kaulava (Ma) (88.56% left)

Sunrise: 5:43:37 (June 2)
Sunset: 18:42:46 (June 2)
Janma Ghatis: 50.5994

Ayanamsa: 18-20-10.57
Sidereal Time: 18:28:07

Body Longitude Nakshatra Pada Rasi Navamsa

Lagna 20 Pi 31' 25.85" Reva 2 Pi Cp
Sun - AmK 23 Ta 59' 14.12" Mrig 1 Ta Le
Moon - AK 24 Cn 40' 24.78" Asre 3 Cn Aq
Mars - MK 21 Vi 47' 44.68" Hast 4 Vi Cn
Mercury - GK 1 Ge 57' 12.00" Mrig 3 Ge Li
Jupiter (R) - DK 1 Sg 38' 47.20" Mool 1 Sg Ar
Venus - PK 3 Cn 51' 12.67" Push 1 Cn Le
Saturn (R) - BK 23 Sc 14' 12.74" Jye 2 Sc Cp
Rahu 17 Li 38' 27.14" Swat 4 Li Pi
Ketu 17 Ar 38' 27.14" Bhar 2 Ar Vi
Maandi 5 Aq 20' 59.02" Dhan 4 Aq Sc
Gulika 23 Cp 38' 18.49" Dhan 1 Cp Le

According to Graha Sputa given by the author Moon changes to Leo 4⁰ 9′ 5″, of course there is some variance at the longitudes of other planets as well. The software gives a day as Saturday, where as it was mentioned to be Thursday by the author. Nevertheless it gives correct year as 1604 AD which is actual difference from Saka Samvatsara to the modern calendar of 78 years

Sri Raghava Bhatta divided his work broadly into two categories one Ayurdaya (Longevity) and other Phalita (Predictive part). The first part deals with the calculation of longevity and various AyurDasas. Next he dealt various phalita Dasas for normal and raja yoga natives. And then lastly, he dealt with the Raja Yogas from Jaimini Angle. He always makes a point in quoting the relevant Vriddha Karika verse supporting this interpretation. This is very important for us for the very reason this system has been a secret and nowadays new theories are cropping up without any solid reference.

He gave the following very special lagans that you never find elsewhere.

(Correction: It was informed by s/shri Sun22 and Ast that these following Lagnas were mentioned in Deva Keralam. Thanks to them for the information.)

Savayava Hora Lagna (Extensively used in Ayurdaya)
Sapada Ghatika Lagna (Chaturthamsa Lagna) ( --do-- )
Ayur Lagna ( --do-- )

Owing to the nature of this blog, though complete exposition of the parameters can’t be given, but various important Dasas mentioned in the work are given below for the benefit of the readers.

AyurDasas – Longevity based Dasas.

Darpana Dasa
Niryana Sula Dasa (For Self, Fahter, Mother Etc.)
Jaya Bhava Pamsa Dasa
Atmano Bhava Pamsa Dasa
Hora Dasa
Atmanadi Dasa
Brahma Maheswara Dasa
Sthira Dasa (Start from Brahma Graha)
Varnada Dasa
Drekkana Dasa (Both Ayur Dasa and Phalita Dasa)

It must be understood that though the above list is long, yet there are very specific and distinct rules of interpretation of each Dasa. For example the “Maraka Grahas” in Darpana Dasa are different from Niryana Sura Dasa, again different from Jaya Bhava Pamsa Dasa etc.

Phalaita Dasas (Predictive Dasas)

Raghava Bhatta has given a number of Phalita Dasas and some of them are secret as well. The following are for the benefit of readers.

Some of the Sampat Dasas :

1. Chara Dasa (Male and Female) for all horoscopes
2. Chara Paryaya Dasa
3. Sthira Paryaya Dasa
4. Trikona Dasa (Gochara Dasa)
5. Drik Dasa
6. Manduka Dasa
7. Nakshatra Dasa (Tara Lagna Dasa)
8. Bhava Rahasya Dasa
9. Rasya Bheda Brahma Dasa
10. Karaka Dasa (Atma Karaka Kendradi Dasa)
11. Upagraha Karaka Dasa
12. Lagna Kendradi Dasa
13. Brahma Dasa
14. Sthira Dasa (Phalita Dasa)
15. Yogartha Dasa
16. Drekkana Dasa (Phalita Dasa)
17. Prakarantara Drekkana Dasa
18. Atmasa Bhavapamsa Dasa (Calculated in Navamsa Chart)

As usual, he indicated the rules specific and distinct to each and every Dasa in addition to the general rules to be applied in all Phalita Rasi Dasas.

Raghava Bhatta gave a very peculiar way of reckoning the Chara Dasa. His interpretation of Chara Dasa is based on Padakrama of Chara, Sthira and Ubhaya rasis. Again, the dasa years calculation is also different to all other and he gives a wonderful explanation of his interpretation. Scholars adpet in Vedantic literature, for that matter, six parts of Vedangas do appreciate his interpretation.

He indicates the Chara Paryaya, Sthira Paryaya, Trikona and Drik Dasas are Sampat dasas and be used in Rajayoga Horoscopes and the results of those four dasas are equal. Trikona dasa needs a mention here. Most of us don’t know why this is also called Gochara Dasa. This excellent work explains the Gochara in Jaimini way and its application in especially in Trikona Dasa. That’s the precise reason why it is called Gochara Dasa. If we understand the Trikona Dasa as exposed in this work, we understand what Gochara meant in Jaimini. We can learn the Paka and Bhoga Signs distinct to each and every Sampat dasa, and of course most important and least mentioned by contemporary Internet knowledge, Dasa Karakas.

Next, He moves on to the Raja Yogas in Jaimini way, quoting the authority of various Vriddha Karika Verses supporting his interpretation of Upadesa Sutras of Jaimini.

Most of the above mentioned dasas can be learnt from my Guru Sri Iranganti Rangacharya’s commentary “Jaimini Sutramritam”.

The above list may not be very comprehensive, but this scribe tried his best to bring forth the various topics discussed in the work. This scribe feels fortunate and privileged to study the manuscript of this wonderful work. He tried his best to procure the manuscripts and fortunately he could get some of them, which has been put for download at the http://www.saptarishisastrology.com/ website. Of course, since the text is in Telugu script, people who could decipher the ancient writing of Telugu and understand Sanskrit could benefit from the manuscript.

Warm Regards,

Shanmukha

Naisargika Strength of Signs - An Appraisal

2009-03-06T03:19:00.000-08:00

Om Namah Sivaya

Namaste friends,

Yes, it’s been a long time since I posted a blog. Meantime, I have been busy with studying some of the wonderful commentaries on this Jaimini system. And, I was also busy with proof reading and other works for a book by my guru Sri Rangacharya. It is a manual on Jaimini Astrology in Telugu language. We hope to release it early March this year.

With all your blessings and best wishes, I wrote my first article named “Jaimini Navamsa – Karakamsa” which is going to be published in the annual issue of Saptarishi’s Astrology magazine. As you all know, that magazine is a free online magazine. I have discussed Ishta Devata and devotion for various sects of Hinduism with some examples. Please download it form http://www.saptarishisastrology.com/ and offer your feedback. I must thank the visitors of this blog for their encouragement.

Now, I am writing a very brief article below. I promise to give some more details of Drig dasa in coming days, since whatever the info available in print or on net about this wonderful dasa system is incomplete. There has been wonderful exposition of this dasa system by both Raghava Bhatta and Nrisimha Suri in their respective commentaries.

Here goes the topic of this blog.

Naisargika Strength of Signs – An Appraisal

Jaimini Maharshi dealt with four sources of strength of Rasi. Most scholars mixed up these sources of strength. But, if we study the Sanskrit commentaries, it would be evident that they are very clear as to which strength to be used in a particular situation.

Though I am not going to write all types of strengths here, for I promised to write it for a magazine. I just want to mention here, though very brief, two very important issues to trigger interest in the minds of readers.

Sage Jaimini instructed the Naisargika strength of signs in the following order.

Dual Sign > Fixed Sign > Movable sign.

So, the Dual sign has the most natural strength. Did we ever try to understand the practical application of this strength except using it to determine the stronger between two signs?

As I already mentioned elsewhere, Argala shall be calculated only for an aspecting planet, neither for a sign nor Lagna. Sage Jaimini and other ancient commentaries were very clear on this issue. But, most scholars ignore this very important rider and explain everything under the sky with Argala. That approach perhaps given by Sri V. Suryanarayana Murthy in his Jataka Narayaneeyam, which, I believe Sri Sanjay followed, doesn’t fetch any thing further in this system. Of course, as you all know I ignore whatever given in BPHS regarding Jaimini pointers.

Krishna Mishra in his Phalaratnamala, his son Somanatha Mishra in his Kalpalatha, extensively used the combination of these two (Argala and Naisargika Strength) to assess the Rajayoga of the native, which is explained very briefly below.

The following points must be remembered in assessing the Rajayoga.

If an aspecting planet placed in Movable sign, Poornargala (4/4) is formed if unobstructed Argala formed in three Mukhya Argala signs. This Poornargala will confer Rajayoga.

If an aspecting planet placed in Fixed sign, Tripadargala (3/4) is formed if unobstructed Argala formed at least in two Mukhya Argala signs. This Tripadargala will confer Rajayoga.

If an aspecting planet placed in Dual sign, Ardhargala (2/4) is formed if unobstructed Argala formed in at least one Mukhya Argala sign. This Ardhargala will confer Rajayoga.

For any aspecting planet placed in any type of sign, one more Padaargla (1/4) is formed, if unobstructed benefic Argala (Subha Graha Argala) formed in Gouna Argala Sign (either in 5th or 9th).

As you can see in the above three points that Ardhargala formed for an aspecting planet in Dual sign can confer Rajayoga, where as for a planet in Movable sign needs Poornargala to give Rajayoga. And, planet placed in Dual sign only can aspect other Dual signs.

Please note I used the phrase Subha Graha Argala only for 4th point, not for earlier three points. It must be again borne in mind that any planet, either natural benefic or natural malefic, confers Subha Argala in Mukhya Argala signs.

That’s why Sage Jaimini instructed us that Dual sign is the strongest sign. Do you understand why I always stress the importance of studying the Sanskrit commentaries to understand this science?

Well, I know the above discussion is neither complete nor very comprehensive in itself. Some may question the use of all this, if the above points are not substantiated by practical illustrations. My answer, for now, is to kindly read the book “A Manual of Jaimini Astrology”, by Sri Rangacharya to learn the practical examples.

In fact, I wrote this blog a couple of days back, but could not post it till today. As a bonus I wanted to add this following point.

There is a very peculiar yoga in this Jaimini system, which grants wonderful Raja Yoga for the native. It is connected to the aspect of debilitated planets. For example,

1. If a debilitated planet in 6rd or 8th house aspecting Janma Lagna
2. If a debilitated 6rd or 8th lord aspecting Janma Lagna

Well, there are much more to mention. Sri Rangacharya has made extensive study of these Yogas and vouches the practical application. He calculated the applicability of these special yogas for each lagna and found that Taurus gets much % of applicability.

It was mentioned by Sri Vadrevu Suryanarayana Murthy in his Jataka Narayaneeyam, that he found a special sutra in the Jaimini manuscript available with him. Of course, that Sutra is not found in any other Jaimini Sutras Book. It reads as follows

Na Vrishabha Chetyeke.

It can be argued that the word vrishabha in the above sutra refers to sign Taurus or its numeric value of above sutra. Yet, Sri Murthy interprets that Taurus sign is the best of all Lagnas.

Is it the upadess of Sage Jaimini to treat Taurus lagna as a special Lagna, which gets a different Raja Yoga by debilitated aspecting planet.

You can send your feedback at Shanmukha.t@gmail.com.
Seeking your blessings,

Shanmukha

What Went Wrong With BPHS - 2

2008-12-19T00:24:00.000-08:00

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.

2008-12-10T22:20:00.000-08:00

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.

2008-12-05T20:41:00.000-08:00

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.