Sunday, December 26, 2010

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

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.


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,


Saturday, December 25, 2010

A Comeback

Namaste Dear Friends,

I am back after a long time. In fact, it is exactly after 8 months. I am very thankful to you who sent their views on my blog.

It has been a very busy and important year for me. A lot of things happened this year. I was blessed with baby girl as my second child, constructed my new home, got promoted in the office, had my first official foreign tour ( In government sector, foreigh tour is a lifetime oppurtunity for many, I hope Govt. Employees knew it well) and of course got hold of some rare manuscripts on Jaimini System.

I am giving below one page from Jataka Rajiya of Singaraya. This work is based on Jaimini System and of course contains a mixure of principles from Parasara and Jaimini schools. This manuscript was obtained from a manuscript library and see the fate of this handwritten paper manuscript. IMHO, this is only manuscript in the famous library (I did spend a whole day to find this out) and probably you can understand from the picture attached here that this manuscript is gone beyond repair. The Crux here is to preserve the ancient texts for the benefit of future generations as our fore-fathers had done.

I request you to let me know, if any has this work either in manuscript or book form.

Before I start my new innings, I am copy pasting an edited mail written to Jyotish Digest Magazine regarding some contradicting points. I am attaching this for only academic purposes and I am not much aware of copy right issues, since this letter has been already published in the Jyotish Digest magazine. If it is violating the rules, kindly inform me so that I will remove this post. Else, just take note of the points raised and forgive for any redundant points.

Seeking Blessings,

***************** 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,

********************* Ther Mail Ends Here  ********************

Wednesday, March 24, 2010

Chara Paryaya Dasa - An Introduction

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 4th pada of 2nd Adhyaya of Jaimini Sutras are Rajayoga dasas. That may be reason, why Sage Jaimini ended the 3rd pada of 2nd Adhyaya with a general purpose dasa namely “Chara Dasa”.
Why is it a special dasa?
Sage Jaimini opens 4th 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--
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 3rd pada and one at the first sutra of 4th 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--
viṣame tadādirnavāṁśaḥ 2-3-1
अन्यथा आदर्षादिः 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 8th sign for Chara, 6th for fixed sign and 7th 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 4th 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--
dvitīyaṁ bhāvabalaṁ caranavāṁśe 2-4-1
My Understanding: This sutra mentions that the 2nd 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 8th 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 2nd source of strength as mentioned below sutra.
स्वामि गुरुज्ञ दृग्योगो द्वितीयः २--१४
svāmi gurujña dṛgyogo dvitīyaḥ 2-3-14
So, according to the specific combination, ascertain the strongest among the lagna, 5th and 9th 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 7th 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 7th 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 6th 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 7th, 1963, 21:15 Hrs, 83E58, 21N28, IST

Chara Paryaya Dasa :
Dasa Sign
Dasa Lord
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
1966 – 1972
Venus in 7th (Kendra) from AK since no planet placed in 4th. Though Sun also placed in 7th from AK, but Venus having less degrees becomes Karaka.
1972 – 1975
Sun is Kendra to AK.
1975 – 1984
Next lord will be planets in Panaphara  from AK since all planets in Kendra are over.
1984 – 1991
Mercury in next Kendra to Moon
1991 – 2000
Jupiter in Apoklimas to AK after all planets in panapharas are over.
2000 – 2011
Rahu in Kendra to Jupiter.
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 8th 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: 2nd pada of 1st adhyaya). The native claims to be doing business and consulation apart from being highly paid Astrologer)
·        Jupiter in 8th with strength indicate the dasa fares well inspite of any odds. Remember any dasa sign with spoiled 8th sign indicate much troubles if trines are also spoiled.
·        Full Moon in 7th 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 12th 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 11th sign in Gemini. It indicate the income from other means which is shown by the placement of Mars in 2nd 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 26th 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 o
    ccupied by Darakaraka Mercury indicating marriage.

So on a whole, this dasa indicate favourable results except the placement of Venus and Sun in 12th 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
Tanu Karaka
Lord of the Dasa Sign
Dhana Karaka
Planet next to Tanu Karka in Graha Chakra







Tanu Karaka will be Karma Karaka
Dhana Karaka will be Labha
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 12th 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 5th 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 7th 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 4th and 5th 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 8th house was bad indicating secret enemies which is countered by the placement of Jupiter in 5th and Venus in 9th house.
·        Mercury in 10th house from Dwara and 2nd 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 5th from Scorpio indicate good Rajayoga during this Dasa. The native joined Govt. Service and was elevated  to the rank of Secretary during this time.

·        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.


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

Seeking Blessings

[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.

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