In Search of

Jyotish

2
THE
KĀRAKATVAS

SARAJIT PODDAR
AN EARNEST JYOTIṢA SEEKER
 AN INTRODUCTI ON TO JYOTI ṢA

Disclaimer:
Jyotiṣa (Vedic Astrology) strives to explain the effects of invisible forces on the
lives of worldly affairs. The past life Karma manifests in the form of Grahas in
specific positions in a Kuṇḍalī, which is used to decipher the effects of the past life
Karma. Nothing stated in this book is absolute. It is about reflecting upon the
symbols which are in the form of Grahas, Rāśis, Bhāvas, Nakṣatras and others.
These reflections are only based on my interpretation and are for guidance only.
What you decide to do, including any actions you take, with the information
stated in this book, is based on your responsibility and choice. Nothing in this
book is to be considered a piece of advice, be it medical, legal, financial, or
psychological and are subject to your interpretation and judgment. The content of
this book is not a substitute for any advice or treatment that you may receive
from a licensed professional such as a lawyer, doctor, financial advisor, or
psychiatrist.

फलािन रह चारेण सूचयनति िमीनिणः।

को वकता िारिमयसय िमेकंवेधसं निवा॥
phalāni graha cāreṇa sūcayanti manīṣiṇaḥ।
ko vaktā tāratamyasya tamekaṃ vedhasaṃ vinā॥
For human beings, the fruits of their actions are indicated by the
movement of Grahas. Who, except the creator Brahmā, can tell for sure
what is about to happen!

5 JUNE 2022

II
 THE KĀRAKATVAS

Dedicated to
my mother, Sumitra Rāni Poddar,
my father, Manik Kānti Poddar,
and my wife, Tina Datta

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 THE KĀRAKATVAS

ॐ गणानाां त्वा गणपत ां हवामहे

कतवां कवीनामपु मश्रवस् मम् ।
ज्येष्ठराजां ब्रह्मणाम् ब्रह्मणस्प
आ नः शण्ृ वन्नतू त ःसीदसादनम् ॥
ॐ महागणातिप ये नमः ॥

ॐ सह नाववतु। सह नौ भनु क्तु।

सह वीर्यं करवावहै।
तेजस्वव नावधीतमवतु मा स्वस्िषावहै।
ॐ शास््तिः शास््तिः शास््तिः॥
om saha nāvavatu। saha nau bhunaktu।
saha vīryaṁ karavāvahai।
tejasvi nāvadhītamastu mā vidviṣāvahai।
om śāntiḥ śāntiḥ śāntiḥ॥

OM! MAY HE PROTECTS US BOTH!

MAY HE NOURISH US BOTH!
MAY WE WORK TOGETHER WITH GREAT ENERGY!
MAY OUR INTELLECT BE SHARP AND STUDY EFFECTIVE!
LET THERE BE NO ANIMOSITY BETWEEN US!
OM! LET THERE BE PEACE IN ME!
LET THERE BE PEACE IN THE WORLD!
LET THERE BE PEACE IN THE FORCES THAT ACT ON ME!

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 THE KĀRAKATVAS

PREFACE

Jyotiṣa as a discipline is a play of symbols embedded into this

subject in the form of Significations or Kārakatvas. The primary building
block in Jyotiṣa is the Grahas, Rāśis and Bhāvas. The Rāśis are further
subdivided into the Nakṣatras. Each of these elements has a set of symbols
associated with it. From the interplay of these symbols, we derive
particular specific meanings in real life. For instance, one of the symbols
of Sūrya is the father, and likewise, the father is seen from the 9 th house,
also called the Dharma Bhāva or the Pitṛbhāva. The Grahas have also
associated the signification of the father depending on their Sphuṭas or
degrees, which is called the Carakāraka. It is from Sūrya, the Cara
Pitṛkāraka and the 9th house; we decipher everything about the father.
From a Rāśi standpoint, Sūrya owns the Siṅha Rāśi, and therefore, the
Siṅha Rāśi must also be judged for the matters concerning the father.
Likewise, the Nakṣatras ruled with Sūrya are also associated with the
father.
The Ācāryas state that when the Kāraka, Bhāva and Bhāveśa are
fortified, i.e., in Sva/Ucca/Mūlatrikoṇa/Mitra Rāśi/Añśa and subject to
Śubhayutidṛṣṭi/Śubhakartari etc., the matters concerning the Bhāva
flourishes. Besides that, the Kāraka Bhāva reckoned from the Graha must
also be judged. In this case, the matters concerning the father should be
judged from the 9th of Sūrya. The same idea is repeated in the Aṣṭakavarga.
In Sūrya’s Aṣṭakavarga, the 9th from the Rāśi occupied by Sūrya is judged
for the matters concerning the father.
The moot point here is that a Kāraka governs everything in the
world, be it a Graha, Rāśi or Bhāva. The interplay of these Kārakas and
the Śubha or Krūra yogas formed with regards to them, the concerned
matters in life should be judged. Therefore, the first and foremost step in
studying Jyotiṣa is to study the Kārakas. However, this is no mean task
because this is unquestionably the most significant and fundamental step.
The Jyotiṣa classical texts narrate several Kārakas of the Grahas, Rāśis
and Bhāvas; however, we still encounter in life matters for which the
Kāraka is not explicitly spelt out in the classical texts. In such a situation,
we need to decipher the Kāraka by extending the available knowledge.
Therefore, one should not only memorise the Kārakas given in the
texts but also understand their essence. Only then one can extend them to
almost everything around us. Sometimes, a matter is governed by not only
one Kāraka, be it a Bhāva/Rāśi/Graha, but a combination of them. Like
anything to do with colours, such as painting etc., are governed by Śukra,
but then each colour has a Kāraka as well. Again, only pure colours are
assigned to the Grahas, such as pure yellow (hex code #FFFF00) is
assigned to Bṛhaspati, pure red (hex code #FF0000) is assigned to Sūrya,
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 THE KĀRAKATVAS

blood red (hex code #880808) is assigned to Maṅgala, pure green (hex code
#00FF00) is assigned to Budha, and Pure blue (hex code #0000FF) is
assigned to Śani. However, these are not all the colours that exist, as
millions of colours exist now. All of them must have a Kāraka, which should
be a combination of the primary Kārakas. In this manner, joining the
primary Kārakas, we arrive at the secondary and the tertiary Kārakas. For
instance, off white is a combination of yellow and white; therefore, it is
governed by Bṛhaspati and Candra. Likewise, saffron colour is governed
by Bṛhaspati (yellow) and Sūrya (red).
The Kārakas are contained in three chapters of Bṛhatparāśara,
viz., Adhyāya 3: grahaguṇasvarūpādhyāyaḥ (characteristics of the
Grahas), Adhyāya 4: rāśisvarūpādhyāyaḥ (characteristics of the Rāśis),
and Adhyāya 11: bhāvavivekādhyāyaḥ (things to be discerned by the
Bhāvas). They form the basis of this volume. Besides the Bṛhatparāśara, I
have painstakingly studied the Kārakas from several other texts such as
Phaladīpikā, Jātakapārijāta, Praśnamārga, Saṅketanidhi, Bṛhajjātaka,
Horāsāra and others. Each of them presented some unique perspectives.
Among them, Uttarakālāmṛta of Ācārya Kālidāsa is worth mentioning,
because no other text did an as exhaustive treatment of the Kārakas as
done by the Ācārya.
I not only delineated the Kārakas mentioned by the texts, but I
have elaborated upon them and gathered extensive details about them.
Some topics, such as the Devatās, are dealt with in great detail, and the
information is gathered from several sources. Where appropriate, I have
provided the supporting materials from enlightening spiritual texts such
as Śrīmadbhagavadgītā, and Śrīmad Bhāgavatam. I firmly believe that
having a firm grounding of the Kārakatvas of the Grahas, Rāśis and
Bhāvas would take one a long way in the journey of Jyotiṣa. Therefore, I
didn’t follow the conventional route of delineating the matters governed by
these fundamental building blocks by listing them down, but I examined
each of them in detail. It is my sincere hope that the seekers will benefit
from this endeavour.

Sarajit Poddar
An earnest Jyotiṣa seeker
May 2021

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ABOUT ME

I am an earnest seeker of Jyotiṣa, having an unquenching thirst for

learning this discipline. I am born Dhanu Lagna, Vṛścika Rāśi and Anurādhā
Nakṣatra, on a Navamī Tithi, when Bṛhaspati was in Kumbha, Śani, in
Mithuna, and Sūrya, in Siṅha. I stepped into the world of Jyotiṣa in 1988, in
my thirteenth year, and after that, guided by the divine providence, to study it
seriously. I was guided by my paternal uncle and my first Jyotiṣa Guru, Śrī
Manoj Kānti Poddar, an accomplished Jyotiṣaśastri and a Śakti Sādhaka. My
father was also a Śakti Sādhaka and an accomplished Palmist. Therefore, I
was born into a family of Jyotiṣīs and Śakti Sādhakas, and Jyotiṣa is running
down my family lineage.
I studied palmistry from 1988 to 1993 seriously, and eventually, in
1993, I got introduced to Jyotiṣa through Dr BV Raman’s astrological
magazine. I commenced my learning through the astrological magazine for
months. After that, it continued through a Bengali edition of Bṛhatparāśara
and Sarvārtha Cintāmaṇi that my uncle gave me. In my initial years, I learned
immensely from Dr Raman’s books, Hindu Predictive Astrology and How to
Judge a Horoscope Vol I and II. In 1999, Pt. Sanjay Rath accepted me as his
student, an event that I always cherish. It was the beginning of learning
advanced Jyotiṣa. From him, I learnt several advance topics, including
Āruṛhas, Argalās, Vargas, Tithi Praveśa Cakra etc. His books, Crux of Vedic
Astrology: Timing of Events and Jaimini Maharṣi’s Upadeśa Sūtras, remained
my constant companion for several years.
In my studies spanning over thirty-three years, I always endeavoured
to uncover the hidden meaning behind the ślokas and sūtras and reconcile the
principles across several classical texts. My search slowly took the shape of this
book, which is why I named it “In Search of Jyotiṣa”. I started penning down
my thoughts and experiences in a blog, “http://varahamihira.blogspot.com/”
from 2004, and later continued to write in other mediums such as Facebook,
Medium.com, and LinkedIn.com. I kept my pen name as Varāhamihira in
honour of the great Jyotiṣaśastri who adorned the court of King Vikramāditya
as one of his Navaratnas (nine jewels).
Who am I? It is difficult to say who I am. Different people see me in so
many different ways. From my viewpoint, I am a soul trapped inside the world
of illusion! I am certainly not a Pundit, Ācārya, Guru, one who claims to be a
master of this discipline. I am merely a seeker who wishes to share his
observations and experiences with like-minded seekers. I encountered
numerous challenges navigating the arduous path of Jyotiṣa. In this book, I
am narrating my reflections with a sincere prayer that this is of some help to
others in their journey.

Sarajit Poddar
(Varāhamihira)

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THE KĀRAKATVAS

VIII
 THE KĀRAKATVAS

C O NT E NT

2 THE KĀRAKATVAS ................................................................................. I

2.1 GRAHA KĀRAKATVAS ............................................................................. 1
2.1.1 About the Grahas ........................................................................... 3
2.1.1.1 The Navagrahas ................................................................................. 3
2.1.1.2 The Graha Names .............................................................................. 4
2.1.1.3 The Navagraha Sūktam .................................................................... 7
2.1.1.4 Krūra vs Saumya ..............................................................................12
2.1.1.5 Prakāśa vs Tārā ................................................................................14
2.1.1.6 The Governances ...............................................................................15
2.1.1.7 The Vāhanas .....................................................................................17
2.1.1.8 The Complexions ...............................................................................17
2.1.1.9 The Robes ..........................................................................................19
2.1.1.10 The Gender ......................................................................................21
2.1.1.11 The Age Group ................................................................................23
2.1.1.12 The Cabinet .....................................................................................25
2.1.1.13 The Pañca Mahābhūtas ..................................................................28
2.1.1.14 The Seasons .....................................................................................32
2.1.1.15 The Samayas ...................................................................................33
2.1.1.16 The Varṇas ......................................................................................36
2.1.1.17 The Guṇas .......................................................................................38
2.1.1.18 The Dhātumūlajīva Classification .................................................42
2.1.1.19 The Trees .........................................................................................45
2.1.1.20 The Tastes .......................................................................................46
2.1.1.21 The Gotras .......................................................................................47
2.1.1.22 The Birthplaces ...............................................................................49
2.1.1.23 The Abodes ......................................................................................51
2.1.1.24 The Places Frequented ...................................................................52
2.1.1.25 The Lokas ........................................................................................53
2.1.1.26 The Udayas .....................................................................................56
2.1.1.27 The Dvipādādi Classification .........................................................57
2.1.1.28 The Working Styles.........................................................................59
2.1.1.29 The Kuṇḍalinī Cakra ......................................................................60
2.1.1.30 The Father and The Mother ...........................................................61
2.1.1.31 The Sense Organs ...........................................................................62
2.1.1.32 The Grains.......................................................................................63
2.1.1.33 The Metals or Dravyas ...................................................................65
2.1.1.34 The Body Marks ..............................................................................66
2.1.1.35 The Śuṣka vs Sajala ........................................................................67
2.1.1.36 The Vedas ........................................................................................67
2.1.1.37 The Directions .................................................................................71
2.1.1.38 The Dikbala .....................................................................................73
2.1.1.39 The Size of the Orbits .....................................................................76
2.1.1.40 The Gaze ..........................................................................................77
2.1.1.41 The Sthirādi Qualities ....................................................................79
2.1.1.42 The Significant Kārakatvas............................................................82
2.1.1.43 The Bhāva Kārakatva.....................................................................84

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2.1.1.44 The Dreṣkāṇa Impact ..................................................................... 85

2.1.1.45 the Graha in Śīrṣodaya etc. Rāśis ................................................. 87
2.1.1.46 The Preponderance of Jalatattva .................................................. 89
2.1.1.47 The Miscellaneous Governances.................................................... 89
2.1.2 Detailed Deliberations ................................................................. 90
2.1.2.1 Graha dṛṣṭi........................................................................................ 90
2.1.2.2 Dṛṣṭi of Rāhu and Ketu .................................................................... 96
2.1.2.3 Graha Devatā ................................................................................... 97
2.1.2.4 The Dhātu and Doṣa ...................................................................... 138
2.1.2.5 The Gemstones ............................................................................... 156
2.1.2.6 Strengths of Grahas ....................................................................... 161
2.1.2.7 Dignity of the Grahas..................................................................... 166
2.1.2.8 Graha Sambandha ......................................................................... 175
2.1.2.9 Grahas and Avocations .................................................................. 177
2.1.2.10 Mendini Jyotiṣa ............................................................................ 182
2.1.2.11 Adhomukha and Urdhvamukha .................................................. 185
2.1.2.12 The Aśubha Bhāvas ..................................................................... 186
2.1.2.13 The Boosting of power .................................................................. 197
2.1.2.14 Graha Doṣa Āpaharaṇaṁ............................................................. 200
2.1.2.15 The Bādhaka ................................................................................ 202
2.1.2.16 Aprakāśa Grahas and Upagrahas ............................................... 205
2.1.3 More About The Grahas ............................................................ 215
2.1.3.1 Sūrya Graha ................................................................................... 217
2.1.3.2 Candra Graha................................................................................. 222
2.1.3.3 Maṅgala Graha............................................................................... 228
2.1.3.4 Budha Graha .................................................................................. 234
2.1.3.5 Bṛhaspati Graha ............................................................................ 241
2.1.3.6 Śukra Graha ................................................................................... 247
2.1.3.7 Śani Graha ..................................................................................... 254
2.1.3.8 Rāhu Graha .................................................................................... 265
2.1.3.9 Ketu Graha ..................................................................................... 274
2.1.4 Graha Sambandha .................................................................... 278
2.1.4.1 The Deva and Asura camp ............................................................. 278
2.1.4.2 Naisargika Sambandha ................................................................. 281
2.1.4.3 Six Kinds of relationships .............................................................. 284
2.1.4.4 Five-fold Relationship .................................................................... 285
2.1.5 The Kārakas ............................................................................... 287
2.1.5.1 The Three Categories ..................................................................... 287
2.1.5.2 The Role of the Kārakas ................................................................ 324
2.2 RĀŚI KĀRAKATVAS ............................................................................ 339
2.2.1 Rāśi Characteristics .................................................................. 341
2.2.1.1 Names of Rāśis ............................................................................... 341
2.2.1.2 Lords of the Rāśis ........................................................................... 341
2.2.1.3 Limbs of Kālapuruṣa ...................................................................... 342
2.2.1.4 Mobility of the Rāśis ...................................................................... 343
2.2.1.5 Tattvas ............................................................................................ 344
2.2.1.6 Guṇa: The Predominant Quality ................................................... 345
2.2.1.7 Krūra and Saumya......................................................................... 345
2.2.1.8 Dinabalī vs. Rātribalī Rāśis ........................................................... 346
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2.2.1.9 Udaya or the Rāśis ..........................................................................347

2.2.1.10 Dhātu of the Rāśi ..........................................................................347
2.2.1.11 Ṛkṣasandhi ....................................................................................348
2.2.1.12 Abode of the Rāśis .........................................................................348
2.2.1.13 Dignities ........................................................................................350
2.2.1.14 Manuṣyādi Rāśis ...........................................................................350
2.2.1.15 Urdhvamukha etc..........................................................................351
2.2.1.16 Dvāra-Bahya-Garbha ...................................................................352
2.2.1.17 Dhātu-Mūla-Jīva ...........................................................................352
2.2.1.18 Directions of the Rāśis ..................................................................352
2.2.1.19 Solar and Lunar Half ....................................................................353
2.2.1.20 Length of Ascension ......................................................................353
2.2.1.21 Colour ............................................................................................353
2.2.1.22 Barren and Fruitful Rāśis ............................................................354
2.2.1.23 Seasons ..........................................................................................354
2.2.1.24 Rāśi dṛṣṭi........................................................................................355
2.2.1.25 Blind, deaf and lame Rāśis ...........................................................355
2.2.1.26 Synonyms of Rāśis ........................................................................355
2.2.1.27 Rāśi symbols ..................................................................................356
2.2.1.28 Built ...............................................................................................357
2.2.1.29 Strength of the Rāśis ....................................................................357
2.2.1.30 Sajala, Nirjala etc. ........................................................................358
2.2.1.31 Other characteristics ....................................................................359
2.2.2 Graha Rāśiphala........................................................................ 360
2.2.2.1 Maṅgala’s Rāśi ................................................................................360
2.2.2.2 Śukra’s Rāśi ....................................................................................362
2.2.2.3 Budha’s Rāśi....................................................................................363
2.2.2.4 Candra’s Rāśi ..................................................................................365
2.2.2.5 Sūrya’s Rāśi.....................................................................................366
2.2.2.6 Bṛhaspati’s Rāśi ..............................................................................367
2.2.2.7 Śani’s Rāśi .......................................................................................369
2.2.2.8 Candra in Rāśis aspected by Grahas .............................................371
2.2.3 Rāśis and Diseases ..................................................................... 373
2.2.3.1 Meṣa Rāśi ........................................................................................374
2.2.3.2 Vṛṣabha Rāśi ...................................................................................375
2.2.3.3 Mithuna Rāśi...................................................................................376
2.2.3.4 Karka Rāśi ......................................................................................376
2.2.3.5 Siṅha Rāśi .......................................................................................377
2.2.3.6 Kanyā Rāśi ......................................................................................377
2.2.3.7 Tulā Rāśi .........................................................................................378
2.2.3.8 Vṛścika Rāśi ....................................................................................378
2.2.3.9 Dhanu Rāśi......................................................................................379
2.2.3.10 Makara Rāśi ..................................................................................379
2.2.3.11 Kumbha Rāśi .................................................................................379
2.2.3.12 Mīna Rāśi ......................................................................................379
2.2.4 Rāśi and Livelihood ................................................................... 380
2.2.4.1 Agnitattva Rāśi ...............................................................................381
2.2.4.2 Pṛthvītattva Rāśi ............................................................................381
2.2.4.3 Vāyutattva Rāśi ..............................................................................381
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2.2.4.4 Jalatattva Rāśi ............................................................................... 382

2.2.4.5 Rāśi and Livelihood........................................................................ 382
2.3 BHĀVA KĀRAKATVAS ......................................................................... 387
2.3.1 An Introduction ......................................................................... 395
2.3.2 Bhāva Overview ......................................................................... 435
2.3.2.1 Bhāva Classifications..................................................................... 435
2.3.2.2 Names of the Bhāvas ..................................................................... 440
2.3.2.3 Prosperity vs Destruction .............................................................. 441
2.3.2.4 General Results .............................................................................. 442
2.3.2.5 General Assessment of the Bhāvas ............................................... 443
2.3.3 Bhāva Details ............................................................................ 450
2.3.3.1 Lagna Bhāva .................................................................................. 450
2.3.3.2 Dhana Bhāva .................................................................................. 450
2.3.3.3 Sahaja Bhāva ................................................................................. 451
2.3.3.4 Sukha Bhāva .................................................................................. 451
2.3.3.5 Suta Bhāva ..................................................................................... 452
2.3.3.6 Ari Bhāva ....................................................................................... 453
2.3.3.7 Dārā Bhāva .................................................................................... 453
2.3.3.8 Randhra Bhāva .............................................................................. 454
2.3.3.9 Dharma Bhāva ............................................................................... 455
2.3.3.10 Karma Bhāva ............................................................................... 455
2.3.3.11 Lābha Bhāva ................................................................................ 456
2.3.3.12 Vyāya Bhāva ................................................................................ 456
2.3.4 References ................................................................................... 457
2.3.4.1 Bṛhajjātaka..................................................................................... 457
2.3.4.2 Jātakapārijāta ................................................................................ 457
2.3.4.3 Horāratna ....................................................................................... 458
2.3.4.4 Saṅketanidhi .................................................................................. 460

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2.1
GRAHA KĀRAKATVAS

U
nderstanding the Grahas is the foundation steps in Jyotiṣa.
Having a good grasp of the Kārakatvas of the Grahas is vital for
understanding how they are associated with various matters in
our life. Kārakatvas are the significations of various eleme ts of
Jyotiṣa, such as Grahas, Rāśis, and Nakṣatras. They are the matters, ideas
and concepts which the various building blocks of Jyotiṣa represent, and
they include the entire gamut of things in the manifested and un-
manifested universe.
There is nothing in this universe that a Graha does not signify, and
that is the basis of Jyotiṣa. To command a good grasp of the subject, it is
crucial to understand the essence of the Kārakatvas and why certain
Kārakatvas are assigned to specific Grahas than memorising the
Kārakatvas given in the classical texts. Without a thorough understanding
of the Kārakatvas, their essence and purpose, it is almost impossible to
apply them in real-life situations.
Maharṣi Parāśara states “O Brāhmaṇa, listen to the account of
placement of the Nakṣatra (Bhā) and Grahas. Out of the many luminous
bodies sighted in the sky, some are Nakṣatras, and some are Grahas. Those
which are fixed in their positions are the Nakṣatras.” It is adequately clear
that the Maharṣi made a clear distinction between the “Nakṣatras”, fixed
in the sky and the “Grahas”, which move in the sky, with the Nakṣatras in
the backdrop.
Here, Maharṣi Parāśara draws our attention towards the
Nakṣatras vis-à-vis the Grahas. However, he did not speak about the Rāśis,
the 12 zodiacal signs. From this, we can infer that Maharṣi Parāśara
advises us to use the Nakṣatra as the fixed backdrop, and that is the
fundamental to the basis of “Nirāyana Jyotiṣa”, also called “Sidereal
Astrology”. We can also infer that in the sky, while the Nakṣatras are
primary, the Rāśis are secondary, i.e., those that are derived from the
Nakṣatras. Without the concept of Nakṣatras, there can be no Rāśis and no
Jyotiṣa. Some Jyotiṣa scholars mislead the seekers into believing that the
Hindu Jyotiṣa is Sāyana, i.e., one based on Tropical zodiac, but nothing can
be farther from the truth than this.

[1]
 ABOUT THE GRAHAS

Maharṣi Parāśara states that the objects that move through the
Nakṣatras in the zodiac are called the Grahas. The said zodiac comprises
27 Nakṣatras commencing from Aśvinī. The same area is divided into 12
parts equal to 12 ‘Rāśis’ commencing from Meṣa. The names of the Grahas
commence from Sūrya. The term Graha is derived from the root “Grah”,
meaning to grasp, take, hold, understand, pick, captivate, take possession
of arrest etc. The Grahas are called so because of their ability to take
control of our lives and prompt us to act in a particular manner or
experience certain things.
God appoints the Grahas to administer our lives based on our
Karma in past lives. They are like judges who give rewards and
punishments for our actions. While the physical Grahas appear merely as
a sphere made up of rocks, soil, ice and an atmosphere – what is important
here is not what appears to our eyes but that which doesn’t appear to our
eyes. For instance, we all are souls, but what appears to our eyes is the
physical body and not the soul. Likewise, the soul of the Grahas are not
visible to our eyes, and only their body does. Each Graha is a Devatā,
endowed with specific characteristics, which we shall study.
The inner characteristics (at the soul level) of a Graha are reflected
in their external characteristics, the study of which gives us a clue to
decipher the personality of the Devatā that they are associated with. For
instance, Sūrya representing the King among the Grahas is fierce, which
is also seen from the Physical Sūrya, the Graha in the centre of the Saura
Maṇḍala. Some presume that ancient Indians didn’t know that the Grahas
moved around Sūrya, which is incorrect because the solar system is called
the Saura Maṇḍala from the ancient times, and the treatise to compute the
Graha’s positions is called Sūryasiddhānta. This means that in a Maṇḍala,
Sūrya is at the centre, and Grahas revolve around it. If they genuinely
believed that Pṛthvī is at the centre, the treatise should have been named
Pṛthvī-Siddhānta instead. There is ample evidence in Sūryasiddhānta that
the ancients knew not only about the Heliocentric model but chose to
compute the geocentric positions of the Grahas because that is what
matters from a Jyotiṣa standpoint.

[2]
 GRAHA KĀRAKATVAS

2.1.1
ABOUT THE GRAHAS

E
verything in the Cara (animate) and Acara (inanimate) world is
governed by a Kāraka, which helps us understand these Carācara
(animate and inanimate) Jagat (world). If an object, concept, or idea
exists, tangible or intangible, gross or subtle, physical or psychological,
there must be a Kāraka that signifies them. From a binary perspective– he
world has both good and bad, so, among the Kārakas, we have Śubha and
Pāpa. In the world, we have things that are gentle v those that are fierce.
To represent them, we have Saumya and Krūra Kārakas, respectively. The
entire subject of Jyotiṣa is to understand the association of the matters and
their Kārakas. And, from the disposition of the Kārakas, decipher what
might be happening in the world of the concerned matters.
One thing can have several Kārakatvas in Jyotiṣa Language. For
instance, the fundamental building blocks of Jyotiṣa, Graha, Upagraha,
Rāśi, Nakṣatra, Vargas, and Bhāva , everything has some or other
associations. The foremost among them is the Grahas. Every matter, living
or non-living, Dhātu-Mūla-Jīva, tangible or intangible has a Graha
Kāraka. A Kāraka is called a Significator because it signifies something.
The objects that a Kāraka signifies are called Significations, or Kārakatvas
in Sanskrit. For instance, we say that the Kāraka (significator) for father
(object) is Sūrya (Graha), and the Kārakatva (signification) of Sūrya is the
father. Let us understand the Kārakatvas of the Grahas.

2.1 .1 .1
THE N AV A GR AH AS

The Grahas are collectively called the Navagrahas as they are nine
in number. The number 9 is sacred and relates to creation, and jointly with
“0”, it gives rise to the decimal system. This is the fundamental basis for
numerology, which is only possible with the decimal system, i.e., the nine
Grahas and “0” representing the Lagna.
The Navagrahas are (1) Sūrya, (2) Candra, (3) Maṅgala, (4) Budha,
(5) Bṛhaspati, (6) Śukra, (7) Śani, (8) Rāhu and (9) Ketu. From ancient
times, it is customary to write the names of the Grahas in the order of the
Vāras (weekdays), i.e., Sūrya to Śani. After Śani, Rāhu and Ketu are added
to the order. Although some modern days, Jyotiṣī use three additional
Grahas Prajāpati (Uranus), Varuṇa (Neptune), and Yama (Pluto). It is not
recommended by the Jyotiṣaśāstra, as any dictums about them are hardly
found in a classical Jyotiṣa literature. Suppose we must accept the Grahas
Prajāpati, Varuṇa, and Yama. In that case, we must also find out the Rāśi
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 ABOUT THE GRAHAS

owned by them, their Ucca or Nīcarāśis, their Sambandha with other

Grahas, their Daśā, Aṣṭakavarga, Nakṣatra ownership and several other
things. The effects of the Navagraha are pervasive, and it is not right to
include others on the list without identifying their impact on all spheres of
Jyotiṣa.
It is essential to remember that the Navagrahas are not only
spheres of rock and ice but Devatās because they become capable of
administering the world. They are worshipped in a specific manner in
almost all Hindu Temples. Adding more Grahas to the picture is incapable
of adding more than what is already covered by the Navagrahas. It is also
inappropriate to call the Grahas, Planets. While Grahas revolve around
Sūrya, like Budha, Śukra, Earth etc., they are broader in scope. They
include stars (Sūrya), satellites of planets (Candra), planets (Budha to
Śani) and imaginary points (Rāhu and Ketu). These are all physical and
imaginary entities that influence the world’s matters are called Grahas.
Graha means “to grasp” or “to grab” and implies anything that can “grab”
and “control” the matters of this world.
It is also vital to refer to these Grahas with their Indian names, as
these names carry vibrations that help reveal the qualities and
characteristics of the Grahas to us. The ideal way to understand the
vibrations of the Grahas is to meditate on them, contemplating on their
form as mentioned by Maharṣi Parāśara and Maharṣi Vedavyāsa. It gives
a very different feel when Sūrya is referred to as “Sūrya” vs Sūrya Devatā.
Contemplating on Sūrya as a Devatā, with lotus in two hands, would help
reveal the Graha’s characteristics in his proper form.

2.1 .1 .2
THE G R AH A N A ME S

According to Jātakapārijāta, the Grahas are called by many other

names, as indicated below. Why should the Grahas have other names? The
names denote a specific and unique side of the Graha. Often, the names
are also brought from other cultures and traditions so that people from
those cultures make sense of the principles involving them.
For instance, Sūrya’s name Heli is from Helios or Helium. Helium
is one of the significant constituents of Sūrya. In Sūrya, hydrogen atoms
are fused to create a heavier atom, Helium. Helios means “Sūrya” in Greek.
This was the name of the young Greek Sūrya God, who rode across the sky
each day in a chariot pulled by four horses. Tapana means one who is very
hot or who heats others. Thus, this name is indicative of a thing that gives
heat and warmth. Dinakṛta and Dinakara mean one who causes the day
(and night).

[4]
 GRAHA KĀRAKATVAS
Table 1

# Graha Synonym
हेलि Heli, तपन Tapana, लिनकृ त Dinakṛta, लिनकर Dinakara, भानु
1 सूयय Sūrya
Bhānu, पूषा Pūṣā, अरुण Aruṇa, अकक Arka
शीतद्युलत Śītadyuti, सोम Soma, उडुपलत Uḍupati, ग्िौ Glau, मृगाङ् क
2 चन्रमा Candramā
Mṛgāṅka, इन्ि,ु Indu
आर Āra, वक्र Vakra, लिलतज Kṣitija, रुलिर Rudhira, अङ् गारक
3 मङ् गल Maṅgala
Aṅgāraka, क्रूरनेत्र Krūranetra
सौम्य Saumya, तारातनय, Tārātanaya, लवत् Vit, बोिन Bodhana,
4 बुि Budha
इन्िपु ुत्र, Induputra
मन्त्री Mantra, वाचस्पलत Vācaspati, गुरु Guru, सरु ाचायक Surācārya,
5 बृहस्पत Bṛhaspati
िेवज्े य Devejya, जीव Jīva
काव्य Kāvya, लसत Sita, भृगसु ुत Bhṛgusuta, अच्छ Accha, आस्फुलजत्
6 शुक्र Śukra
Āsphujit, िानवेज्य Dānavejya
छायासूनु Chāyāsūnu, तरलणतनय Taraṇitanaya, कोण Koṇa, आलकक
7 शतन Śani
Ārki, मन्ि Manda,

8 राहु Rāhu, सपक Sarpa, असरु Asura, फलण Phaṇi, तम Tama, सैंलहके य, Saiṁhikeya
9 के ु Ketu ध्वज Dhvaja, And लशखी Śikhī

The Sanskrit alphabets are the carrier of energy fields aligned to

their sound. Hence, the names of the Grahas in Sanskrit are essential and
should not be treated lightly. Meditating and reflecting on the names of
the Grahas help reveal their various aspects and thus help develop a sound
understanding of their nature and behaviour. Nature is what they are, and
behaviour is what they do. Here is an attempt to bring out the meaning of
these names. Perhaps understanding them will help understand Graha’s
qualities more comprehensively.
Table 2

# Graha Synonym
हेतल Heli: Greek God for Sūrya. Helium and Helios are derived from
this word.
पन Tapana: Cause of heat, giver of heat
तदनकृ Dinakṛta: Causer of the day (Dīna)
1 सूयय Sūrya तदनकर Dinakara: Same as Dinakṛta
ानु Bhānu: Virtuous One
पषू ा Pūṣā: Celestial shepherd God; conductor of souls of the dead
अरुण Aruṇa: Red complexioned, one whose rays are red coloured

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 ABOUT THE GRAHAS

# Graha Synonym
अकय Arka: Essence, juice, infusion etc., one who is infused with life,
one who influences life in others.
शी द्यतु Śītadyuti: Dyuti means brilliance, splendour or rays. Śīta
means white. It means one with white or cooling rays. In contrast
with Sūrya, Aruna, who has red coloured rays, and Tapan, who is hot.
सोम Soma: Soma is a life-giving juice from a creeper, whose juice used
to be used in ancient times for Yajña and medicine.
चन्रमा
2 उडुपत Uḍupati: Lord of the Nakṣatras
Candramā
ग्लौ Glau: Camphor, a plant having fragrant flower
मृगाङ् क Mṛgāṅka: Mṛga means deer. This means one whose
disposition is like deer, which is capricious.
इन्दु Indu: The governor of the night, one who is gentle and smooth.
आर Āra: Ari means enemies, and Āra means one who overcomes
enemies. Maṅgala is a terrific fighter and is the only Graha who is not
weakened in a Śatru Rāśi.
वक्र Vakra: Vakra means retrograde as well as crooked. Maṅgala is
the kāraka for all crooked and criminal activities of the world. He
indicates disruption and conflicts.
तित ज Kṣitija: The horizon. Maṅgala is the Kāraka for the earth and
मङ् गल is also called the Kṣitiputra. Kṣitija also means son of the earth.
3 “Kṣiti” is the name of Pṛthvī (earth), and “Ja” means the child.
Maṅgala
रुतिर Rudhira: Blood or blood-red complexioned.
अङ् गारक Aṅgāraka: Aṅgāra means a hot or molten state, like the lava
of a volcano. One who is the creator of such a state is the Aṅgāraka.
“Ka” is usually used for the creator.
क्रूरनेत्र Krūranetra: One having fierce eyes. Maṅgala is the
commander in chief of God’s army. Hence, he represents the one
having fierce eyes.
सौम्य Saumya: One who is gentle and amicable. The Son of Soma
(Candra) is also called Saumya.
ारा नय Tārātanaya: Tārā is the name of Bṛhaspati’s wife, and
Tanaya means child. Budha is born from the illegitimate union
between Candra and Tārā, after Candra seduced Tārā, in Bṛhaspati’s
4 बुि Budha absence.
तव ् Vit: One who is knowledgeable and is good in financial
transactions.
बोिन Bodhana: One who understands, the act of understanding.
इन्दुपुत्र Induputra: The son of Indu or Candra.
बृहस्पत मन्त्री Mantri: The minister. Bṛhaspati is the minister in God’s
5
Bṛhaspati kingdom or a King’s court.

[6]
 GRAHA KĀRAKATVAS

# Graha Synonym
वाचस्पत Vācaspati: Vāca means speech and “pati” means Lord.
Bṛhaspati is the Lord of speech. This also means that one who speaks
with knowledge and discernment
गुरु Guru: The preceptor, one full of wisdom, one who can guide
others, and remove suffering from other’s life.
सुराचायय Surācārya: The Ācārya of the Devatās
देवेज्य Devejya: The preceptor of the Devatās
जीव Jīva: Life-force, one who is full of Prāṇa, consciousness
काव्य Kāvya: An epic, writer of an epic or literature
तस Sita: White coloured, endowed with white and soothing light
ृगुसु Bhṛgusuta: The son of Maharṣi Bhṛgu
6 शुक्र Śukra अच्छ Accha: The act of seeing, eyes
आस्फुतज ् Āsphujit: One who has won over the indriyās, the sense
organs, a tapasvī
दानवेज्य Dānavejya: The preceptor of the Dānavas
छायासनू ु Chāyāsūnu: Son of Chāyā. Śani is born from the union of
Sūrya and Chāyā.
रतण नय Taraṇitanaya: Son of Taraṇi, Sūrya
7 शतन Śani कोण Koṇa: Angles, sharp-edged, cause of pain
आतकय Ārki: The son of Sūrya (Arka)
मन्द Manda: Slow-paced, one who moves slowly
सपय Sarpa: Serpent, poisonous creature, head of the hooded snake
called Svarbhānu.
असरु Asura: One from the Asura clan, the follower of darkness and
materialistic way of life.
8 राहु Rāhu, फतण Phaṇi: One having Phaṇa, the snakes hood. Another name for a
snake or a cobra.
म Tama: Darkness, dark energy, Tamas Guṇa
सैंतहके य Saiṁhikeya: Son of Siṁhika
ध्वज Dhvaja: A flag
9 के ु Ketu
तशखी Śikhī: One having a prolonged tail

2.1 .1 .3
THE N AV A GR AH A S ŪK TA M

The Navagraha Sūktam provides an excellent source for

understanding the nature and characteristics of the Grahas. This Sūkta is
written to praise the Grahas and highlights their lordship and blessings
on the world and the worshipper. It is recommended to reflect on Maharṣi
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 ABOUT THE GRAHAS

Vedavyāsa’s Navagraha Stotra and the Navagraha Sūkta for

understanding them.
Table 3

# Invocation of Sūkta Ślokas Translation

O Viṣṇu! one who is adorned in
white; O! all-pervading one
om śuklāmbaradharaṁ (omnipresent); glowing with
viṣṇuṁ śaśivarṇaṁ the splendour of Candra,
Invocation of caturbhujam। adorned with four arms, you
1
Lord Viṣṇu prasannavadanaṁ are, O! all-knowing one
dhyāyetsarva (omniscient); let us meditate
vighnopaśāntaye॥ on your ever-smiling face and
pray you to remove all our
obstacles.
om bhūḥ। om bhuvaḥ।om
suvaḥ।om mahaḥ। om janaḥ।
prāṇāyāmam om tapaḥ। om satyam। om
We meditate on the seven
Invoking the tatsaviturvareṇyaṁ
lokas (bhu, bhuva, sva, maha,
2 blessings of bhargodevasya dhīmahi।
jana, tapa, and satya) through
Gāyatri dhiyo yo naḥ pracodayāt। the great Gāyatri Mantra.
Mantra omāpo jyotīraso’mṛtaṁ
Brahmā
bhūrbhuvassuvarom॥
mamopātta-samasta-
duritakṣayadvārā I am taking an oath
śrīparameśvara (saṁkalpa) that, for removing
prītyarthaṁ ādityādi all my problems and pleasing
3 saṁkalpaḥ
navagraha devatā prasāda the Lord Parameśvara, I am
siddhyartaṁ ādityādi praying to Sūrya Devatā and
navagraha namaskārān the other Navagrahas.
kariṣye॥
om āsatyena rajasā Moving through the darkness,
vartamāno recognising the mortal and
Sūrya niveśayannamṛtaṁ immortal, the Savitā (Savitṛ)
4 martyaṁ ca। hiraṇmayena
Devatā Devatā comes in a golden
savitā rathenā’’devo yāti chariot and looks after the
bhuvanā vipaśyan। world.

agniṁ dūtaṁ vṛṇīmahe We choose Agni (the fire) as

hotāraṁ viśvavedasam। the messenger because he
5 -do-
knows the entire world and
asya yajñasya sukratum॥
performs the yajnas diligently.
yeṣāmīśe paśupatiḥ Thus, the Lord of all beings
paśūnāṁ catuṣpadāmuta ca sees the four-legged and two-
dvipadām। niṣkrīto’yaṁ legged beings. Let him accept
6 -do- the refined sacrificial share
yajñiyaṁ bhāgametu
(yajñiyaṁ bhāgametu) and let
rāyaspoṣā yajamānasya
the glorious wealth (rāyaspoṣā)
santu॥
reach the performer of Yajña.

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 GRAHA KĀRAKATVAS

# Invocation of Sūkta Ślokas Translation

om adhidevatā OM my salutations to Sūrya
7 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
ādityāya namaḥ॥1॥ Devatās.
om āpyāyasva sametu te O glorious Candra! Grow with
Candra viśvatassoma vṛṣṇiyam। us; let your sparkling fire
8
Devatā become united and be with us
bhavā vājasya saṁgathe॥
in our oblation.
apsume somo Candra told me that all
abravīdantarviśvāni medicines are in the water.
9 -do- bheṣajā। agniñca And the fire bestows happiness
viśvaśaṁbhuvamāpaśca of all, and waters are the
viśvabheṣajīḥ। panacea.
Forming water of
gaurī mimāya salilāni consciousness, the cow of
takṣatyekapadī dvipadī sā speech is crafted. In to one-
catuṣpadī। aṣṭāpadī footed, two-footed, four-footed,
10 -do-
navapadī babhūvuṣī and she who has become eight
sahasrākṣarā parame footed becomes nine footed.
vyoman। And the one with thousand
letters is supreme.
om adhidevatā OM my salutations to Candra
11 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
somāya namaḥ॥2॥ Devatās.
OM Fire is at the peak of
om agnirmūrddhā divaḥ heaven and is the consort
Maṅgala kakutpatiḥ pṛthivyā ayam।
12 (Lord) of the earth. And it sets
Devatā
apāṁ retāṁsi jinvati। in motion the essence of
waters.
O Pṛthvī Devī (mother earth)!
syonā pṛthivi be happy; give us an abode
13 -do- bhavā’nṛkṣarā niveśani। devoid of thorns, which is
yacchānaśśarma saprathāḥ। comprehensive and grants us
refuge.
Through the master of the
kṣetrasya patinā vayaṁhito body who is friendly,
neva jayāmasi। gāmaśvaṁ be victorious in getting that
14 -do-
poṣayintvā sa no which nourishes our energy,
mṛḍātīdṛśe॥ and let HE appear to us
gracious.
om adhidevatā OM my salutations to Maṅgala
15 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
aṅgārakāya namaḥ॥3॥ Devatās.
om udbudhyasvāgne O Agni! be alert and conscious
pratijāgṛhyenamiṣṭāpūrte of us. May you and the Lord of
Budha saṁsṛjethāmayañca। punaḥ the Yajña create the offering.
16
Devatā kṛṇvaṁstvā pitaraṁ Make my father feel young
yuvānamanvāaṁsītvayi again. May he carry out the
tantumetam॥ sacrifice supported by you.

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 ABOUT THE GRAHAS

# Invocation of Sūkta Ślokas Translation

Thus, Viṣṇu strode and placed
idaṁ viṣṇurvicakrame
his feet thrice,
17 -do- tredhā nidadhe padam।
samūḍhamasyapāṁ sure॥ And all were established in the
dust of his feet,
Yajña is the forehead of Viṣṇu.
viṣṇo rarāṭamasi viṣṇoḥ It is the back of Viṣṇu. Yajña is
pṛṣṭhamasi the purifier acting for Viṣṇu.
viṣṇośśnaptrestho Yajña is the thread of Viṣṇu,
18 -do- viṣṇossyūrasi and Yajña is the immortal
viṣṇordhruvamasi Viṣṇu. The principle of Viṣṇu
vaiṣṇavamasi viṣṇave tvā। exists, and I want to be one
with it.
om adhidevatā OM my salutations to Budha
19 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
budhāya namaḥ॥4॥ Devatās.
om bṛhaspate atiyadaryo O Bṛhaspati! you do not
arhāddyumadvibhāti deserve a foe. You shine among
kratumajjaneṣu। holy people full of power. You
Bṛhaspati
20 shine with the strength born
Devatā yaddidayaccavasartaprajāt
out of truth. You are the great
a tadasmāsu draviṇandhehi
treasure given to us, O son of
citram॥
truth!
indramarutva iha pāhi Oh Indra, drink the Soma
somaṁ yathā śāryāte along with marutas, as you are
apibassutasya। tava praṇītī drinking it along with śāryāta.
21 -do- Be pleased, O heroic
tava
Brāhmaṇa. The sages, experts
śūraśarmannāvivāsanti
in Yajña, are eager to serve
kavayasuyajñāḥ॥
you.
brahmajajñānaṁ Sūrya was born first as an
prathamaṁ effect of the word. His
brilliance spreads over the
purastādvisīmatassuruco
22 -do- vena āvaḥ। sabudhniyā entire world. He has revealed
everything in various forms.
upamā asya viṣṭhāssataśca
He has revealed the birthplace
yonimasataśca vivaḥ of the visible and invisible.
om adhidevatā OM, my salutations to
23 -do- pratyadhidevatā sahitāya Bṛhaspati Devatā with all his
bṛhaspataye namaḥ॥5॥ Pratyadhi Devatās.
Bring the fire from the light of
om pravaśśukrāya bhānave Sūrya, O Śukra!
bharadhvam। havyaṁ
Offer the intellect (mati) as a
Śukra matiṁ cāgnaye supūtam॥yo sacred offering in that
24
Devatā daivyāni mānuṣā janūṁṣi। purifying fire, which travels
antarviśvāni vidma nā with the knowledge of man,
jigāti॥ between the births on earth
and heavens.

indrāṇīmāsu nāriṣu The wife of Indra (Saci) is most

25 -do- blessed among women; so, I
supatnīmahamaśravam। na
have heard. For, her consort

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 GRAHA KĀRAKATVAS

# Invocation of Sūkta Ślokas Translation

hyasyā aparaṁcana jarasā shall never die in any battle,
marate patiḥ॥ and he is the one who is
supreme in this universe.
indraṁ vo viśvataspari Indra is above the entire
havāmahe janebhyaḥ। universe, and all people give
26 -do-
him oblations and let him be
asmākamastu kevalaḥ॥
our only object of worship.
om adhidevatā OM my salutations to Śukra
27 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
śukrāya namaḥ॥6॥ Devatās.
May the Goddess fulfil our
om śanno devīrabhiṣṭaya wishes like water. May our
Śani āpo bhavantu pītaye। wishes be satisfied by drinking
28
Devatā it. May the waters flow
śaṁyorabhisravantu naḥ॥
blissfully towards our
happiness.
prajāpate na O, creator! There is none like
tvadetanyanyo viśvā jātāni you; you pervade all that has
paritā babhūva। yatkāmāste come into being. Let our
29 -do-
juhumāstanno astu desires rise to you as prayers,
vayaṁsyāma patayo and may we become the Lord
rayīṇām। of riches.
O Yāma! come and be seated
imaṁ yamaprastaramāhi
on this altar, along with sage
sīdā’ṅgirobhiḥ
Angiras and the Pitṛs. Let the
pitṛbhissaṁvidānaḥ। ātvā
30 -do- mantras chanted by sages
mantrāḥ kaviśastā carry and bring thee,
vahantvenā rājan haviṣā
mādayasva॥ And let this offering (haviṣā)
make you happy, O King!
om adhidevatā OM my salutations to Śani
31 -do- pratyadhidevatā sahitāya Devatā with all his Pratyadhi
śanaiścarāya namaḥ॥7॥ Devatās.
om kayā naścitra How Indra can come to us,
ābhuvadūtī picturesque one. O, friend!
Rāhu
32 sadāvṛdhassakhā। kayā Who is ever waxing and is in
Devatā
the company of the mighty
śaciṣṭhayā vṛtā।
ones?
ā’yaṅgauḥ The variegated cow of
pṛśnirakramīdasananmātar knowledge has come, sat before
33 -do- aṁ punaḥ। pitarañca mother in the east, and is
advancing towards father’s
prayantsuvaḥ।
heaven (Svarga).
yatte devī The bondage of Goddess Nirṛti
nirṛtirābabandha dāma is on your neck and should not
grīvāsvavicartyam। idante be unchained, but it will be
34 -do- loosened from the middle part
tadviṣyāmyāyuṣo na
of life. And, when it is
madhyādathājīvaḥ
loosened, you can drink Soma,
pitumaddhi pramuktaḥ॥
the elixir of the Devatās.

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 ABOUT THE GRAHAS

# Invocation of Sūkta Ślokas Translation

m adhidevatā OM my salutations to Rāhu
35 -do- pratyadhidevatā sahitāya Devatā along with all his
āhave namaḥ॥8॥ Pratyadhi Devatās.
om ketuṅkṛṇvannaketave
peśo maryā apeśase।
Brahmā of the Devatās is the
samuṣadbhirajāyathā॥ leader among sages. Sages
brahmā devānāṁ padavīḥ among the wise are the bull
Ketu
36 kavīnāmṛṣirviprāṇ ṁ among animals, hawk among
Devatā
mahiṣo mṛgāṇām। vultures and self-disciplined
śyenogṛdhrāṇāṁsvadhitirv among delights. So sings Soma
anānāṁ somaḥ among those who purify.
pavitramatyeti rebhan।

sacitra citraṁ O fire! You are brilliant, and

citayantamasme join us with the brilliant
citrakṣatra citratamaṁ treasures and find the growth
vayodhām। candraṁ rayiṁ through luminous nights. O
37 -do-
Candra! join him with very
puruvīram bṛhantaṁ
comforting words and have
candracandrābhirgṛṇate
vast delightful wealth and
yuvasva॥
keepers of heroes!
om adhidevatā
pratyadhidevatā OM, my salutations to Ketu
38 -do- sahitebhyaḥ ketubhyo Devatā along with all his
namaḥ॥9॥ Pratyadhi Devatās.

॥om ādityādi navagraha OM, my salutations to the

39 -do- Navagraha Devatās led by
devatābhyo namo namaḥ॥
Sūrya Devatā.
Let there be peace in the three
॥om śāntiḥ śāntiḥ śāntiḥ॥ worlds. Let there be peace! Let
40 -do-
there be peace! Let there be
peace!

2.1 .1 .4
KR Ū RA VS S AU MY A

Bṛhatparāśara 3.11.
tatrārkaśanibhūputrāḥ kṣīṇendurāhuketavaḥ।
krūrāḥ śeṣagrahā saumyāḥ krūraḥ krūrayuto budhaḥ॥11॥
Among the Grahas, Sūrya (ārka), Śani, Mangala (bhūputra), weak
Candra (kṣīṇendu), Rāhu and Ketu are Krūra (fierce), while the rest are
Saumya (amicable). Budha, however, is a Krūra if he joins a
Krūragraha.

Sūrya, Śani, Maṅgala, Kṛṣṇa Candra, Rāhu, and Ketu are Krūras,
while Śukla Candra, Budha, Bṛhaspati and Śukra are the Saumyagrahas.
Although a Saumya, Budha behaves like Krūra when conjunct a Krūra.
One of the names of Budha is Saumya, as he is the son of Soma (Candra).
Hence, he is naturally Saumya when not conjunct with a Krūra. He is
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 GRAHA KĀRAKATVAS

Saumya when conjunct with Śukla Candra (Saumya) and Krūra when
conjunct with Kṛṣṇa Candra (Krūra).
The Kāraka for Saumatva (benevolence) is invariably Budha, the
foremost non-violent Graha. He is the Kāraka for non-violence. He likes to
reason and dialogue and not fight. The opposite is Maṅgala, the Kāraka for
Krūratva (cruelty). Unlike Budha, Maṅgala is violent and fierce and is the
army’s commander in chief. He is fond of waging war and is less inclined
towards reasoning and dialogue.
The order of auspiciousness of the Śubhagrahas, when they are
devoid of other influences and are strong, is Bṛhaspati → Śukra →
Pūrṇacandra and → Budha. Here, Pūrṇacandra is like Bṛhaspati in
auspiciousness. On the other hand, when Candra is not Purṇa, his
auspiciousness is lesser than Budha. The Krūras in the order of decreasing
inauspiciousness is Rāhu, Ketu, Śani, Maṅgala, Sūrya, Kṛṣṇa Candra.
Further to the Saumya and Krūra classification, the Grahas are
also classified as Sattva and Tamas. Tamas is sinful, and Sattva is
righteous. The Tamas Grahas are Maṅgala, Śani and Rāhu, whereas the
Sattva Grahas are Sūrya, Bṛhaspati and Candra. Śukra and Budha are
between, who partake in the Tamas or Sattva qualified based on other
factors, and therefore are classified as Rajas.
Kṣiṇa Candra (Kṛṣṇa Aṣṭamī to Śukla Saptamī) is Tamas and is
characterised by lack of motherly compassion, masculine, aggressive, dis-
contented, unstable, and Vāta dominance (Śani and Rāhu). Bali Candra
(Śukla Aṣṭamī to Kṛṣṇa Saptamī) is Sattva and is characterised by mother
compassion of a mother, feminine qualities, receptive, contented, stable,
and Jala dominance (Candra and Śukra). Tamas Candra is like Śani,
Maṅgala, Rāhu and Ketu, while Sattva Candra is like Sūrya and
Bṛhaspati. We notice that the Aṣṭamī Tithis are the transition point for the
Sattva and Tamas classification of Candra. Candra becomes Tamas on
Kṛṣṇa Aṣṭamī and Sattva on Śukla Aṣṭamī. Therefore, Aṣṭamī Tithi is
considered an important transition point.
Candra becomes Krūra in Kṛṣṇapakṣa and Saumya in
Śuklapakṣa. When we combine the two dimensions of classification, we
arrive at four classes as shown below:
Table 4
Śukla/SAUMYA – Kṣīṇa/TAMAS Kṛṣṇa/KRŪRA – Kṣīṇa/TAMAS
Śukla Pratipada to Saptamī Kṛṣṇa Aṣṭamī to Amāvasyā
Like Budha and Śukra Like Śani, Maṅgala, Rāhu and Ketu
Predominantly Rajas Predominantly Tamas
Śukla/SAUMYA – Bali/SATTVA Kṛṣṇa/KRŪRA – Bali/SATTVA

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 ABOUT THE GRAHAS
Śukla Aṣṭamī to Purnima Kṛṣṇa Pratipada to Saptami
Like Bṛhaspati Like Sūrya
Predominantly Sattva Predominantly Sattva

There is another view of Candra’s strength mentioned in

Jātakapārijāta 2.10. This definition of strength is also used in several
ways. According to this view, Candra is of low strength between Kṛṣṇa
Ṣaṣṭhī (K6) to Amāvasyā (K15). He is of moderate strength Śukla Pratipada
(S1) to Śukla Daśamī (S10). Candra is of full strength Śukla Ekādaśī (S11)
to Kṛṣṇa Pañcamī (K5).
The order of the Grahas in terms of decreasing beneficence
(Śubhatva) and increasing maleficence (Krūratva) is as follows: Bṛhaspati
→ Śukra → Budha alone or Śubhayukta → Śukla Candra → Ketu → Kṛṣṇa
Candra → Krūrayukta Budha → Sūrya → Maṅgala → Śani → Rāhu. Other
classics suggest minor variations in the order, especially strong and weak
Budha and Candra. Bṛhaspati is the most benevolent, and Rāhu is the
most vicious Graha.
According to Maharṣi Jaiminī, when a Bhāva is aspected by
Bṛhaspati, Budha and the Bhāveśa, that Bhāva is rendered very strong.
According to other classics, the aspect of a Bhāva by Bṛhaspati, Śukra,
Budha, and the Bhaveśa renders the Bhāva very strong.
Table 5: Characteristics of Saumya and Krūras

Krūra (Fierce) Saumya (Gentle)

Feminine, submissive, dependent,

Masculine, dominant, independent,
emotional, receptive, intuitive, content,
competitive, rational, forceful, assertive,
passive, cooperative, sensitive,
analytical, strong, brave, courageous, bold,
compassionate, sympathetic, tender,
ambitious, active, insensitive, aggressive,
understanding, warm and yielding,
alienated, stoic, logical, analytical,
nurturing, graceful, communicative,
outspoken, outwardly oriented, initiating,
motherly, inwardly oriented, responsive,
leading, decisive, individualistic, self-
conservative, following, relational, group-
reliant, adventurous, risk-taker
oriented

2.1 .1 .5
P RA KĀŚ A V S TĀ RĀ

According to Jyotiṣa Kalpadruma, 2.88-89 and Jātakapārijāta 2.8,

Sūrya and Candra are the Prakāśa Graha. Maṅgala, Budha, Bṛhaspati,
Śukra and Śani are the Tārā Grahas. Rāhu and Ketu are the Tamo Grahas.
Sūrya and Candra are called the Luminaries in English, and in
Sanskrit, they are called Prakāśa Grahas, as they are said to have their
light. We know that Candra does not have his light but reflects Sūrya’s
light, but is still called a Prakāśa Graha, because, after Sūrya, he is the
[14]
 GRAHA KĀRAKATVAS

brightest in the sky. The remaining five Grahas are called the Tārā Graha,
and they are the governor of the Pañcamahābhūta. They appear as stars
in the sky. Rāhu and Ketu are the nodes of Candra and are called the Tamo
Graha or bodies without light (complete darkness).
What are Candra’s nodes? Candra’s orbit around Pṛthvī is tilted
against the ecliptic plane, in which Pṛthvī revolves around Sūrya. Because
of the tilt of two planes, they intersect, making a line of intersection. The
endpoints of this line of intersection, which ends on Candra’s orbit, are
called Rāhu and Ketu. When Candra conjoins Rāhu, he rises above the
ecliptic, whereas he descends below the ecliptic when he conjoins Ketu.
They are called Chāyā Grahas because they are devoid of bodies.
They are personified as a Demon (Svarbhānu), Dragon or a Snake
(Sarpa) because of their ability to cause Grahaṇa (eclipse) on Sūrya and
Candra. When Sūrya and Candra are in opposition (two opposite sides of
Pṛthvī), if they conjoin either of Rāhu or Ketu, it means that Candra is
right on the ecliptic. This causes Pṛthvī’s Chāyā to fall on Candra, causing
Candra Grahaṇa. On the other hand, when Sūrya and Candra are conjunct
(same side of Pṛthvī and in the same line as seen from Pṛthvī), Candra’s
conjunction with a Chāyā Graha implies that Candra is right on the
Ecliptic. This causes Sūrya to be obscured by Candra’s Chāyā, causing
ūrya Grahaṇa. Thus, the Chāyā Grahas are indirectly responsible for
Sūrya and Candra Grahaṇa.

2.1 .1 .6
THE G O VE RN AN C E S

Bṛhatparāśara 3.12-13.
sarvātmā ca divānātho manaḥ kumudabāndhavaḥ।
sattvaṁ kujo budhaiḥ prokto budho vāṇīpradāyakaḥ॥12॥
devejyo jñānasukhado bhṛgurvīryapradayakaḥ।
ṛṣibhiḥ prāktanaiḥ proktaśchāyāsūnuśca duḥkhadaḥ॥13॥

Sūrya (divānātho) is the soul of the world (sarvātmā), Candr

(kumudabāndhavaḥ) is the mind (manaḥ), Maṅgala is the strength
arising from righteousness (Sattva), Budha governs speech
(vāṇīpradāyaka), Bṛhaspati governs happiness and wisdom
(jñānasukhado), Śuara governs the potency (vīrya). In contrast, Śani
governs over grief (duḥkha).

The Grahas signify various aspects of the Kālapuruṣa, the time

personified. According to Maharṣi Par Aara the go ernances are – (1)
Sūrya – Soul, (2) Candra – Mind, (3) Maṅgala – Strength (Sattva), (4)
Budha – Speech, (5) Bṛhaspati – Knowledge and happiness, (6) Śukra –
Semen, strength, courage (Semen is called Śukra dhātu or vīrya. It is said
to be associated with one’s physical prowess and stamina, also called the
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 ABOUT THE GRAHAS

Ojas), (7) Śani – Grief (sorrow, miseries, anxieties). Jātakapārijāta 2.1 and
Sārāvalī 4.1 gives the same governance.
The several constituents of the Kālapuruṣa are strong or weak in
proportion to the strength of the Grahas governing them. But Śani is an
exception. According to Sārāvalī, when Śani is strong, there is less misery;
when he is weak, miseries predominates. “Sārāvalī 4.1-2 states that Sūrya
is the soul of the Kālapuruṣa, Candra mind, Maṅgala strength, Budha
speech, Bṛhaspati intelligence, Śukra comforts, Rāhu ego and Śani grief. If
Grahas indicative of soul, etc., are strong at birth, these significations shall
equally be strong. If these Grahas are weak, the effects are only meagre.
But in the case of Śani, it is the reverse, i.e., when Śani is weak, miseries
are more”. We can expect a predominant effect of these qualities during the
Daśābhukti of the concerned Graha.
Regarding the governance of happiness by Bṛhaspati, the word
“Sukha” should be translated as happiness from wealth, progeny, good
health and knowledge. It is said in the Indian Śāstras that there is no
greater happiness or misery than the birth and death of one’s child
(dhanasya sukhaparasādhanatvāt sukhaśabdena dhanamapi gṛhyate। sukha-
śabdena punarapatyamapyucyate। putrajanmavipattibhyā na para sukha-
duḥkhayo।). Bṛhaspati is, therefore, the giver of health, wealth, progeny,
and that is why his yutidṛṣṭi is the most beneficial.
Table 6
# Graha Governance Key characteristics
Knowledge of self, self-awareness, self-realisation,
identity, connection with the true self, having own
Ātma,
1 Sūrya light, resplendent, fiery, active, throbbing and
Soul
glowing, vigorous and calm at the same time, can’t
be destroyed and ever-existent
Mental state - imagination, melancholy, happiness,
Manah, sadness, psychology, motivation and drive, flickering
2 Candra
Mind and fluctuating, difficult to control, seek to dwell in
luxury and fulfilment of lust and desires
Strength arises from Sattva, protection, security,
Sattva, securing the territory, daring, war-prone, aggressive
3 Maṅgala
Strength and assertive, gives rises to conflicts, quarrels and
dispute, a show of muscle power
Communication, interaction, social skills, mingle
Vāṇī, with others, friendship, talkative, talent in mimicry
4 Budha
Speech and dialogue, attract crowd, mobilise people with
their speech, mastery over the Mantra Śāstra
Knowledge, wisdom, happiness arising from
Jñānasukha, multiple things such as children, wealth, health,
5 Bṛhaspati Knowledge, and knowledge, giver of the fruits of labour, high
Happiness benevolent, giver of good results and success in
undertakings

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 GRAHA KĀRAKATVAS

# Graha Governance Key characteristics

Strength, power, ability to fight sorrow and misery,
rejuvenation, fulfilment of the desires, a thoughtful
Vīrya,
6 Śukra fighter, greatness in war strategy, good in
Potency
ascertaining the weakness of the opponent and
waiting for the opportune time to strike
High tolerance to misery, never giving up mindset,
Duḥkha, stamina, patience, perseverance, heights of pain
7 Śani
Grief tolerance, a willingness to absorb the pain of the
world, dwell in pain and suffering

2.1 .1 .7
THE VĀ HAN A S

According to Jyotiṣa Sarva Sangraha by Pt. Rāmasvarūp Śarmā,

each Graha has a Vāhana (vehicle), an animal on which the Graha rides.
Sūrya rides on horses (a chariot pulled by horses), Candramā- deer,
Maṅgala- sheep, Budha- lion, Bṛhaspati- elephants, Śukra- horse, Śani-
bull, Rāhu- cheetah, and Ketu- Nākā. It is unclear what does Nākā mean.
Could it be Nāga? There are several ways in which this knowledge can be
used.
This indicates the pace of their movement and the speed with
which the Grahas give their results. For instance, Candra denotes deer
whose movement is highly unpredictable and fleeting. Bṛhaspati, on the
other hand, with a slow and determined gait and is unstoppable. Bṛhaspati
also denotes lord Indira, who moves on his elephant Airāvata with full
pomp and glory. On the other hand, Sūrya moves in a chariot pulled by
seven horses, denoting the 7 Rays of Sūrya.
Table 7: Graha Vāhana Cakra

Sūrya Candra Maṅgala

Horse Deer Sheep
Budha Bṛhaspati Śukra
Lion Elephant Horse
Śani Rāhu Ketu
Bull Cheetah Nākā

2.1 .1 . 8
THE CO M PL EX IO N S
Bṛhatparāśara 3.16-17.
raktaśyāmo divādhīśo gauragātro niśākaraḥ। nātyuccāṅgaḥ kujo rakto
dūrvāśyāmo budhastathā॥16॥ gauragātro gururjñeyaḥ śukraḥ
śyāvastathaiva ca। kṛṣṇadeho raveḥ putro jñāyate dvijasattama॥17॥

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 ABOUT THE GRAHAS
Sūrya is dark-complexioned like the blood, Candra is fair
complexioned, Mangala is not tall and is blood-red complexioned,
Budha’s complexion is darker like that of Durva grass, Bṛhaspati is fair
complexioned, Śukra is not tall darker complexioned, and Śani’s
complexion is very dark.

(1) Sūrya is blood-red, (2) Candra is tawny, (3) Maṅgala is blood-

red, (4) Budha’s is like young green grass, (5) Bṛhaspati is tawny, (6) Śukra
is darker, (7) Śani is very dark. A person’s complexion is seen from the Lord
of Candra’s Navāñśa. So Candra in Bṛhaspati’s Navāñśa can indicate one
with a Tawny complexion. There are three major classifications of
complexion. Among them, there are lighter and darker shades. The Grahas
belonging to the three different groups are mentioned below.
In each group, the Grahas are written in the order of decreasing
fairness. (1) Fair complexion: Candra and Bṛhaspati, (2) Dark
complexion: Śukra, Budha and Śani, (3) Ruddy complexion: Sūrya and
Maṅgala.
ACCORDING TO JĀTAKAPĀRIJĀTA 2.7., THE COMPLEXIONS
OF THE GRAHAS ARE SŪRYA – DARK RED, CANDRA – A
YOUTHFUL AND FAIR COMPLEXION, BUDHA – LOVELY
DARK GREEN, MAṄGALA – PALE RED, BṚHASPATI –
YELLOWISH HUE, ŚUKRA – FAIR, ŚANI – DARK, RĀHU –
BLACK AND KETU – VARIEGATED. IN ŚLOKA 2.19., ĀCĀRYA
VAIDYANĀTHA STATES THAT THE COLOURS SIGNIFIED BY
THE GRAHAS ARE SŪRYA – RED, CANDRA – WHITE,
MAṄGALA – REDDISH, BUDHA – GREEN, BṚHASPATI –
YELLOWISH, ŚUKRA – VARIEGATED, AND ŚANI – BLACK.
THE SAME COLOURS ARE DECLARED TO BELO NG TO THEM
IN QUERIES ABOUT LOST ARTICLES.
Notice that there is a distinction between the complexion of the
Grahas and the colour of articles governed by the Grahas. While the
complexion is associated with the complexion of people governed by them,
the colour of the articles indicates the colour of various things under
concern, i.e., articles purchased, lost etc. This distinction is essential, as
Śukra governs articles of variegated colour, while Śukra’s complexion is
fair (according to Ācārya Vaidyanātha).
The complexion is relative and varies among different ethnic
groups. We should use judgement to determine the complexion of people
governed by the Grahas within each ethnic group. We should not compare
the skin tone of Indians with that of Chinese or Caucasians, else one’s
judgment shall be fraught with flaws. It is relevant to compare the
complexion of one Indian with the other, but the comparison is even more
relevant when the local geographical and climatic boundaries are also
honoured. For instance, people of the northern mountainous regions are
naturally fairer. So, if a comparison is made between such people and those

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 GRAHA KĀRAKATVAS

living near the coast, or a place where the heat is high, the analysis can be
misleading.
Table 8

# Graha Complexion Notes

1 Sūrya Blood red Deeper ruddy skin tone
2 Candra Tawny Lighter tawny skin tone
3 Maṅgala Blood red Lighter ruddy skin tone
4 Budha Young green grass Deeper skin tone than Śukra
5 Bṛhaspati Tawny Deeper tawny skin tone
6 Śukra Variegated Deeper skin tone
7 Śani Dark Exceedingly deep skin tone

According to Sārāvalī 3.16-17, Sūrya is blood-red; Candra is tawny;

Maṅgala, who is not very tall, is blood-red; while Budha’s hue is akin to
green grass. Tawny, variegated and dark, is Bṛhaspati, Śukra, and Śani in
their order.

2.1 .1 .9
THE R O BES

Bṛhatparāśara 3.43-44.
guroḥ pītāmbaraṁ vipra bhṛgoḥ kṣaumaṁ tathaiva ca।
raktakṣaumaṁ bhāskarasya indoḥ kṣaumaṁ sitaṁ dvija॥43॥
budhasya kṛṣṇakṣaumaṁ tu raktavastraṁ kujasya ca।
vastraṁ citraṁ śanervipra paṭtavastraṁ tathaiva ca॥44
Bṛhaspati governs over yellow robes, Śukra silken, Sūrya red silken,
Candra white silken, Budha black silken, Maṅgala red robes, Śani
multi-coloured robes.

Bṛhatparāśara 3.42a.
citrakanthā phanīndrasya ketuśchidrayuto dvija।
Rāhu denotes multi-coloured clothes and Ketu rags.

The robes worn by the Grahas are in the order of (1) Sūrya – Red
silken, (2) Candra – While silken, (3) Maṅgala – Red, (4) Budha – Black
silken, (5) Bṛhaspati – Saffron, (6) Śukra – Silken, (7) Śani – Multi-coloured
clothes, (8) Rāhu – Multi-coloured clothes and (9) Ketu Rags.
In a Hindu Temple, one would often find a Navagraha Vigraha,
where the nine Graha is established. One can offer their prayers to the
Navagrahas in that place and circumambulate to gain their blessings. The
Navagraha Devatās are shown adorned wi h clothes made up mf particular
colour. The clothes are based on this Kārakatva. Here, the complexion and
clothes are different. For instance, Budha is greenish in complexion, but

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 ABOUT THE GRAHAS

his robe is black. One can activate the qualities of the Grahas by using the
clothes signified by the Grahas.
It is known that Budha is the Kāraka of Mantraśāstra and
Abhicāra (black magic), and the black silken cloth is used in the Abhicāra
practices. We often see that some ascetics are adored in rags because Ketu
governs them. It is advised that one must wear dresses made from clothes
governed by the Lagneśa in the Kuṇḍalī. Lagneśa signifies the native, and
the native can imbibe qualities of the Graha by wearing the clothes
signified by them. We must not take the Rāhu and Ketu as the Lagneśa,
as they are not considered the Lord of a Bhāva.
Table 9: From Parāśara, Bṛhajjātaka 2.12 and Jātakapārijāta 2.24

# Graha Bṛhatparāśara Remarks

Parāśara: Red clothes Clothes, suitable for protection
from the external environment,
Bṛhajjātaka: Silken Rough
1 Sūrya such as woollen clothes. Clothes
clothes
that are not built with delicate
Jātakapārijāta: Rough clothes fabrics.
Parāśara: White silken Clothes, in general, are ruled by
Jala Grahas. They rule fine,
2 Candra Bṛhajjātaka: New clothes
soft and beautiful fabric.
Jātakapārijāta: New clothes Candra rules fine new silk.
Maṅgala is a fiery Krūragraha.
Parāśara: Red clothes Hence these clothes are either
burnt or treated with fire. The
3 Maṅgala Bṛhajjātaka: Burnt clothes
clothes protected from the fire,
Jātakapārijāta: Burnt clothes such as those worn by firemen,
are also ruled by Maṅgala.
Parāśara: Black silken Budha governs clothes soaked
Bṛhajjātaka: Soaked in water or protected from
4 Budha
Jātakapārijāta: Soaked in water, such as raincoats or
water or spoiled swimsuits.

Parāśara: Saffron or Yellow In matters of clothes, Bṛhaspati

governs ordinary clothes that do
Bṛhajjātaka: Neither old nor
5 Bṛhaspati not have any fashion value.
new
Renunciates, ascetics etc., wear
Jātakapārijāta: Ordinary the clothes.
Śukra governs those clothes
Parāśara: Silken which are robust and lasting. In
6 Śukra Bṛhajjātaka: Strong clothes addition, Śukra also governs
Jātakapārijāta: Strong clothes fine fashionable and silken
clothes.
Parāśara: Multi coloured Śani governs exceedingly old
clothes, torn clothes and rags.
Bṛhajjātaka: Rags
7 Śani These are usually worn by
Jātakapārijāta: Rags, old beggars and poor people who
clothes cannot sustain themselves.
Rāhu governs multi-coloured
8 Rāhu Parāśara: Multi-coloured
clothes.
[20]
 GRAHA KĀRAKATVAS

# Graha Bṛhatparāśara Remarks

Bṛhajjātaka: Not mentioned
Jātakapārijāta: Not
mentioned
Parāśara: Torn robes and rags
Bṛhajjātaka: Not mentioned Ketu governs very old clothes,
9 Ketu
Jātakapārijāta: Not almost tattered.
mentioned

2.1 .1 .1 0
THE G EN DE R

BṛhAtparāśara 3.19.
klīvau dvau saumyasaurī ca yuvatīndubhṛgū dvija।
narāḥ śeṣāśca vijñeyā bhānurbhaumo gurustathā॥19॥
Two Grahas are neuters, Budha (saumya) and Śani (saurī). The Two
female (yuvatī) Grahas are Candra (indu) and Śukra (bhṛgū). The male
(nara) Grahas are Sūrya (bhānu), Maṅgala (bhauma) and Bṛhaspati
(guru).

Although the Grahas are Puruṣa Devatās, they govern both males
and females. According to Maharṣi Parāśara, (1) Budha and Śani are
eunuchs. (2) Candra and Śukra are females, while (3) Sūrya, Maṅgala, and
Bṛhaspati are males. According to Phaladīpikā, (1) Ketu, Budha, and Śani
are eunuchs. (2) Śukra, Rāhu, and Candra are females. (3) The rest, viz.,
Sūrya, Maṅgala, and Bṛhaspati are males. Maharṣi Parāśara is silent
about the Chāyā Grahas, but Phaladīpikā makes it clear that Ketu is a
eunuch, whilst Rāhu is a female. Usually, going by the dictum Śanivat
Rāhu Kujavat Ketu, we would have associated Rāhu with Śani (eunuch)
and Ketu with Maṅgala (Male), but this is not the case.
Counted from Sūrya, in the Vāra order, the Grahas are arranged
alternatively in the order of Male and Female. Sūrya (M), Candra (F),
Maṅgala (M), Budha* (F), Bṛhaspati (M), Śukra (F), Śani* (M), Rāhu* (M),
Ketu* (F). Budha is a female but eunuch, so we can call him a Strīvat
Napuṅśaka Graha. Śani is male but eunuch, so we can call him a
Purūṣavat Napuṅśaka Graha. Strīvat Napuṅśaka means a eunuch having
feminine characteristics. Purūṣavat Napuṅśaka means a eunuch having
masculine characteristics. The gender of iāhu and Ketu is a matter of
debate. I think Rāhu is male and Ketu is female even though Ācārya
Mantreśvara has a different opinion.
The Grahas represent different age groups. Budha and Śani
respectively represent childhood and incredibly old age, where the sexual
drive is absent. Budha represents the phase where the sexual drive is not
developed, while Śani represents the phase where it has subsided due to
old age. These two Grahas are often associated with frigidity, impotence,
[21]
 ABOUT THE GRAHAS

difficulties in childbirth and adoption etc. The genders of the Grahas are
used in the determination of the gender of children and siblings. This can
be done mainly through the use of Saptāñśa Varga for children and
Dreṣkāṇa Varga for siblings. Some more details about the individual
Grahas are as follows:
Table 10

# Graha Gender Key Characteristics

Male Fatherly, reduced passion and
aggression, responsibility, directing,
1 Sūrya A middle-aged man, after visionary, guide children to succeed in
childbirth, father life etc.
Motherly affection, maturity,
Female responsibility, compassion, kindness,
2 Candra A middle-aged woman, after tolerance, urge to procreate, raise
childbirth, mother children, nurturing, fight for
protecting the children etc.
Strong sexual drive, potent sexual
Male hormones in the blood, passion,
3 Maṅgala aggression, active, initiative,
An adolescent or teenage boy enthusiasm, enterprise, commanding
etc.
Eunuch Young children, purity, genuineness,
4 Budha A young girl, before she has transparency, playfulness,
attained puberty childishness etc.
Male
Full of wisdom, advising, guiding,
5 Bṛhaspati A person of grandfather’s age training etc.
group
Sexually active, strong sexual
passion, potent sexual hormones in
Female the blood, drive, assertiveness, deeply
6 Śukra feminine qualities, eloquent and
An adolescent or teenage girl sweet voice, mastery of art forms,
active but compassionate, team-
player, collaborative etc.
Eunuch
An older man or woman when
the sexual drive has declined. Highly matured outlook in life,
Typically males are sexually dispassionate, cold, mechanical, not
active even in old age, unlike excited quickly, lack enthusiasm,
7 Śani
females who undergo philosophical, more interested in
menopause. Hence Śani, one’s state after death, preparing for
although neuter, represents the last phase and death, etc.
males in determining gender
(of siblings or children).
Female This stage is associated with a state
of hopelessness, delving into the
8 Rāhu A widow.
darker side of life, questioning the
Rāhu represents a woman world’s order, lack of contentment
whose husband (Sūrya, and happiness, interest in the
[22]
 GRAHA KĀRAKATVAS

# Graha Gender Key Characteristics

Bṛhaspati or Maṅgala) is dead matters after death, preparing for the
or left her. Rāhu can also be last phase and death, etc.
an incredibly older woman,
living alone and preparing for
death!
Absence of sexual drive, curbing
sexual desires through yogic
practices, channelling sexual energy
for spiritual growth, living an ascetic
Eunuch life who is not inclined to have an
A wandering ascetic, whose average family, sex, children, etc.,
9 Ketu monistic secluded life.
sexual drive has been curbed
by yogic practices Unlike Budha and Śani, where sexual
desires are naturally missing due to
age, Ketu represents the state where
one has overcome the desires through
self-restraint and mind-control.

In determining the gender of children and siblings, some additional

notes must be remembered. Rāhu is considered a male and Ketu female.
Notice that this is the reverse of Śani and Maṅgala. The dictum Śanivat
Rāhu and Kujavat Ketu does not apply here. Typically, they represent
widower and widow, respectively. Although Budha and Śani are eunuchs,
they are considered female and male to determine siblings and children.
According to Sārāvalī 3.19. 19. Budha and Śani are eunuchs.
Candra and Śukra are females, while Sūrya, Maṅgala, and Bṛhaspati are
males.

2.1 .1 .11
THE A GE G R O UP

Bṛhatparāśara 3.48.
graheṣu mando vṛddho’sti āyurvṛddhipradāyakaḥ। naisargike
bahusamān dadāti dvijasattama॥48॥
Out of all the Grahas, Śani is the eldest. He bestows the maximum
number of years in Naisargika Daśā.

According to Maharṣi Parāśara, out of all the Grahas, Śani is the

eldest. Therefore, he bestows the maximum number of years in Naisargika
Daśā. According to Naisargika Āyu, the progression is (a) Candra –
Infancy, (b) Maṅgala – Childhood, (c) Budha – Teenage, (d) Youth – Śukra,
(e) BṢhaspati – Early adulthood, (f) Sūrya – Late adulthood, (f) Śani – Old.
This indicates that Śani’s effect is generally seen in advanced age. The
years allocated to Grahas in Nisargāyu (as per Bṛhatparāśara 43.16–17.)
are:

[23]
 ABOUT THE GRAHAS
Table 11

# Graha Āyu
1 Candra 1
2 Maṅgala 2
3 Budha 9
4 Śukra 20
5 Bṛhaspati 18
6 Sūrya 20
7 Śani 50

There is a Daśā called Nisarga Daśā or Naisargika Daśā, that

depends on these age allocations. The Daśā is computed after several
processes called Haraṇa vis, Astāṅgata, Śatrukṣetra, Cakrapāta and
Krūrodaya. This Daśā is applicable when Candra is the strongest in the
Kuṇḍalī. If, on the other hand, Sūrya is the strongest, then Piṇḍāyu is
applicable, and when Janma Lagna is the strongest, Añśāyu is applicable.
In Jātakapārijāta 2.14., Ācārya Vaidyanātha clarifies the age
group represented by the Grahas. According to him, Maṅgala – Child,
Budha – Teenager, Bṛhaspati – Adult age of 30, Śukra – 16 years, Sūrya –
50 years, Candra – 70 years, Śani, Rāhu and Ketu – 100 years. This implies
that in Nimitta Śāstra, when we encounter a person of nearly 30 years of
age, we must consider that person as Bṛhaspati, a person of 16 years age
is Śukra, and a young child is Maṅgala.
According to Phaladīpikā 2.32b, the age group represented by the
Grahas are(a) Sūrya – 50 years, (b) Candra – 70 years. (c) Maṅgala – 16
years, (d) Budha – 20 years, (e) Bṛhaspati – 30 years, (f) Śukra – 7 years,
(g) Śani and Rāhu – 100 years. We notice few variations compared to
Jātakapārijāta. Here is a comparison between Jātakapārijāta and
Phaladīpikā.
Table 12

# Graha Phaladīpikā Jātakapārijāta

1 Sūrya 50 50
2 Candra 70 70
Child
3 Maṅgala 16
Approx. 0 – 12
Teenager
4 Budha 20
Approx. 13 – 19
5 Bṛhaspati 30 30
6 Śukra 7 16
7 Śani 100 100
8 Rāhu 100 100
9 Ketu NA 100

[24]
 GRAHA KĀRAKATVAS

Based on this, we can assign an age range to the Grahas. When a

person falls in this age range, it is reasonable to say that the corresponding
Graha governs the person. This is mentioned in the below table. The age
must be rounded to the nearest integer. For instance, the age of 0 years
two months = one year, seven years nine months = eight years. Although
nothing is mentioned about Ketu, we can associate him with Maṅgala, as
per the dictum Kujavat Ketu.
Table 13
# Age range Graha
1 1 – 7 years Śukra
2 8 – 16 years Maṅgala
3 17 – 20 years Budha
4 21 – 30 years Bṛhaspati
5 31 – 50 years Sūrya
6 51 – 70 years Candra
7 71 – 100 years Śani, Rāhu, Ketu

2.1 .1 .1 2
THE CA BIN ET

Bṛhatparāśara 3.14.15.
ravicandrau tu rājānau netā jñeyo dharātmajaḥ। budho rājakumāraśca
sacivau gurubhārgavau॥4॥ preṣyako raviputraśca senā
svarbhānupucchakau। evaṁ krameṇa vai vipra sūryādīn
pravicintayet॥15॥
Of royal status are Sūrya and Candra, while Maṅgala is the Army chief.
Prince-apparent is Budha. The ministerial Grahas are Bṛhaspati and
Śukra. Śani is a servant. Rāhu and Ketu form the Graha Army.

(a) Sūrya and Candra are Royal Grahas. Sūrya is the King, while
Candra is the Queen. (b) Maṅgala is the Army chief, (c) Budha is the prince
or the heir apparent, i.e., the prince identified to become a King in the
future. (d) Bṛhaspati and Śukra are the ministers and the advisors, (e) Śani
is the servant. (f) Rāhu and Ketu indicate the Graha’s Army. The role of
various Grahas in the King’s court is discussed here. Each Graha holds a
portfolio. Sūrya and Candra are the royal Grahas and denote the King and
the Queen, respectively.
According to Sārāvalī 3.7. Sūrya and Candra are said to be kings.
Budha is the prince, Maṅgala Army chief, Bṛhaspati and Śukra ministers,
while Śani is the servant. The native acquires such qualities of the
strongest Graha. Budha denotes the prince and one who is going to be the
King. The kingdom’s protection is in the hands of the chief of military staff,
Maṅgala, while the military adviser is Śukra. Bṛhaspati is the preceptor

[25]
 ABOUT THE GRAHAS

and chief guide of the kingdom and an advisor on spiritual matters. His
responsibility is to make the state righteous and followers of dharma
(righteousness). On the other hand, Śukra is the master war strategist
capable of statecraft.
Rāhu and Ketu denote the army and follow the order of Maṅgala,
the army chief. They are associated with the border! While Ketu protects
the border from within, Rāhu protects it from outside. While headless Ketu
is a strict follower of order (military discipline), Rāhu uses his sharp eyes
to gather intelligence from outside, essentially hidden information. Śani
represents a menial worker (Śūdra) whose primary work is to comfort the
royal couple and the prince. Hard labour falls in his domain. Śani also
represents the masses, the proletariat.
Table 14

# Graha Cabinet Notes Key characteristics

Administration, governance, royalty,
1 Sūrya The King
♔ influence, noble, directing, commanding,
high pedestal, arrogance, punishing,
ruling, policy making etc.

♕
Compassion, care, bureaucracy, policy
2 Candra The Queen implementation, public health and morale
etc.
Security, army, police, protection of the
3 Maṅgala The Army Chief
♘ royal family, capture enemy territory,
expansion, commanding, aggression,
overcoming enemies etc.
Princely, playful, casual, ambitious,
4 Budha
The Heir
Apparent ♖ energetic, enthusiastic, experimenting,
mistake-prone, changeable, flexible,
fickle-minded etc.
Wise, discerning, visionary, thinking
ahead of time, forecasting, looking after

♗
The advisor (of
spiritual development of the state, temple
5 Bṛhaspati spiritual
and religious affairs, overall health,
matters)
health and spiritual wellbeing of the
people etc.

6 Śukra
The advisor (of
statecraft) ♗ Statecraft, warcraft, dealing with friends,
enemies and neighbouring states etc.

♙
Labour, hard work, serving class, menial
7 Śani The servants labour, oppressed people, factories,
manufacturing facilities etc.

♘
Army (Army Army working outside of the country’s
8 Rāhu outside the boundary, espionage, bring outsider
boundary - spy) information to the country, diplomacy etc.

[26]
 GRAHA KĀRAKATVAS

# Graha Cabinet Notes Key characteristics

Army (Army

♘
inside the
Army working from within the boundary
9 Ketu boundary –
of the country, border security forces etc.
border security
forces)

Sūrya is the Lord of the 6 Rāśis counted from Siṅha to Makara and
Candra is the Lord of the 6 Rāśis counted from Karka to Kumbha in
reverse. It is by these two Grahas, the governorship of the remaining 10
Rāśis (Rāśis besides Karka and Siṅha) have been granted from Maṅgala to
Śani. From the standpoint of Karka and Siṅha, Budha is given the 2nd Rāśi,
Śukra, 3rd Rāśi, Maṅgala 4th Rāśi, Bṛhaspati 5th Rāśi, and Śani 6th Rāśi.
Verily, Budha is the governor of speech, Śukra passion, Maṅgala land and
real estate, Bṛhaspati wisdom and progeny, and Śani servants and
miseries.
According to Sārāvalī, the native partakes the qualities of the
Graha who is most vital in the Kuṇḍalī. Given here are the Kuṇḍalīs of few
great personalities and the most potent Grahas in their Kuṇḍalīs. We
notice that the strongest Graha determines the overall path and lifestyle
of the person. In a Kuṇḍalī of a social worker, it is natural to expect that
Śani is the strongest, as the attitude to serve the world for its betterment
comes from him. In the Kuṇḍalī of the tremendous martial, it is natural to
expect Maṅgala as the strongest Graha; and in that of intellectuals,
Bṛhaspati. In this manner, one must judge the strength of the Grahas in
the Kuṇḍalī. Not only should we look at the strongest Graha, but the
strength of all the Grahas. The qualities represented by the Grahas are
expected to be present in the native in the proportion of their strength.
Table 15

# Name Strongest Graha Characteristics

Mother
1 Śani is significantly high Social service
Teresa
Narendra Bṛhaspati, closely followed by
2 Intelligent, wise and fiery
Modi Maṅgala
Pope John Social service, highest
3 Śani, closely followed by Bṛhaspati
Paul II pontiff of a religious order
Rajiv Sūrya, closely followed by Bṛhaspati Royal, dignified, intelligent,
4
Gandhi and Mangala wise and fiery
Fiery, monkhood, great
Swami Maṅgala is significantly high,
5 discipline and control of
Vivekananda followed by Śani
bodily impulses

[27]
 ABOUT THE GRAHAS

2.1 .1 .13
THE P AÑ C A MA HĀ BH ŪT A S

Bṛhatparāśara 3.20.
agnibhūminabhastoyavāyavaḥ kramato dvija।
bhaumādīnāṁ grahāṇāṁ ca tattvānīti yathākramam॥20॥
The Grahas govern fire (Agni), earth (bhūmi), ether (nabha), water
(toya), air (vāyavaḥ) in the order of Maṅgala, i.e., Maṅgala, Budha,
Bṛhaspati, Śukra and Śani, respectively.

The Pañca Tārā Grahas govern over the Pañcamahābhūtas viz., (1)
Bṛhaspati – Ākāśa, (2) Śani – Vāyu, (3) Maṅgala – Agni, (4) Śukra – Jala,
(5) Budha – Pṛthvī. Among the Prakāśa Grahas, Sūrya is associated with
Agnitattva and Candra with Jalatattva, but they are not the governors of
these Mahābhūtas. Rāhu is Vāyu Tattva like Śani and Ketu Agnitattva
like Maṅgala. This is based on the dictum Śanivat Rāhu Kujavat Ketu.
Among the Prakāśa Grahas, Sūrya is Agnitattva, and Candra is
Jalatattva. Agni and Jala must mix in the right proportion to ignite the
creative fire, kick-starting the creation. The key traits of the Tattvas are
as follows:
Table 16

Key
# Graha Tattva Characteristics
principle
Wisdom, knowledge, sharp intelligence,
ability to bind things together, unite, hold
Ether together, pervade everywhere, boundless,
1 Bṛhaspati Union
(nabha) expansive etc. This binds all the tattvas
together and ensures that they work in
harmony.
Creative, assertive, aggressive,
knowledgeable, masculine, extrovert,
active, fluid, changeable, enthusiasm,
lustre and brilliance, power, courage,
Fire adventure, war-loving, dark-red
2 Maṅgala Creativity
(agni) complexion, is victorious over enemies,
discrimination, cruel temperament.
Internal fire elements include those bodily
mechanisms that produce physical
warmth, ageing, digestion, etc.
Sustenance, stability, form and structure,
steady, fixed, rigid, stubborn,
unchangeable, ability to hold and
Earth withstand, substratum, firmament.
3 Budha Stability
(bhūmi) Internal earth elements include head hair,
body hair, nails, teeth, skin, flesh,
ligaments, bone, organs, intestinal
material, etc.

[28]
 GRAHA KĀRAKATVAS

Key
# Graha Tattva Characteristics
principle
Care, empathy, compassion, the pursuit of
knowledge, spirituality, introvert, passive,
Water
4 Śukra Dissolution feminine. Internal water elements include
(toya)
bile, phlegm, pus, blood, sweat, fat, tears,
nasal mucus, urine, etc.
Very fluid, introspection, philosophy,
imagination, growth, mental ability.
Internal air elements include air
Airy
5 Vāyu Intelligence associated with the pulmonary system (for
(vāyavaḥ)
example, for breathing), the intestinal
system (“winds in the belly and bowels”),
etc.

According to Sārāvalī 3.20. The Pañcabhūtas, Ākāśa, Vāyu, Agni,

Jala and Pṛthvī, are, respectively, governed by Bṛhaspati, Śani, Maṅgala,
Śukra and Budha.
2.1.1.13.1
THE ASSOCIATIONS

The application of Pañca Mahābhūta in Jyotiṣa is diverse. The

entire manifestation is based on the interplay of Tattvas and Guṇas in
varying proportions. The Tattvas govern the functioning of our sense
organs, which are five, and Tattvas are also five. These five senses are
smell, sight, hearing, touch, and taste. According to Wikipedia, “the
nervous system has a specific sensory nervous system, a sense organ, or
sensor, dedicated to each sense. Sight (vision), hearing (audition), taste
(gustation), smell (olfaction), and touch (somatosensation) are the five
traditionally recognised senses”.
These senses function due to sense organs, which work as receptors
of external stimuli carried to the brain through the neural network in the
body. Budha governs the nerves, the communication channels between the
sense organs and the brain. Bṛhaspati governs the Brain. The reception of
the senses is governed by Budha, while the interpretation is by Bṛhaspati.
The learning in the brain happens over time, based on continuous reception
and interpretation of the signals from the environment, which is
represented by Budha-Bṛhaspati yoga.
In a Kuṇḍalī, a Tattva can be strengthened or afflicted in many
ways. Further to the Grahas, the Rāśis and Nakṣatras are also associated
with Tattvas. A Tattva is afflicted when one or more of the Grahas, Rāśi,
and Nakṣatra governing a Tattva are afflicted by Krūras, mainly Śani,
Rāhu, Maṅgala, Ketu and Sūrya. We notice that the Krūras, who afflict
others, are governed by Vāyu and Agnitattva. The Vāyu and Agni Tattvas
complement each other. Air (oxygen) supports and invigorates fire, while
[29]
 ABOUT THE GRAHAS

Agni (fire) makes turns liquid into a gas (air, Vāyu) and cause the air to
swell and rise. In causing problems, Vāyu Tattva is at the forefront,
followed by Agni Tattva.
When a Tattva is afflicted, the sense organ associated with that
Tattva can also be afflicted. For instance, affliction to Bṛhaspati can cause
hearing loss. For diseases or disabilities of a sense organ, we also see the
Bhāva governing the sense organs. For instance, there must be affliction
to the 3H for hearing loss, further to affliction to Bṛhaspati. When a sense
is weak in a person, we must know that in the Kuṇḍalī, the associated
Tattva is weak and afflicted and must be corrected.
The knowledge of the Graha and Pañcamahābhūta association is
widely used in remedies. For instance, when Budha is afflicted in a
Kuṇḍalī, one can worship lord Gaṇeśa by offsring i cense sti ks. In a ujā,
the various offerings are associated with the Pañcamahābhūtas. Gandha
means perfume, which is associated with the sense of smell, hence
Pṛthvītattva. When one worships any Devatā with Gandha (perfume), the
P thvītattva in the Kuṇḍalī is redeemed.
In this manner, one can offer the materials indicated by the
Tattvas in worship to rectify the afflictions to the Tattvas in the Ku ḍalī.
One can very well worship the Devatā associated wi h theGraha. In Hindu
tradition, it is customary to offer the articles governed by all the Tattvas
in worship. There are methods such as Panchopachara Pujā, and things
like Pañcāmṛta, which are associated with the Pañcamahābhūta.
When a Graha is in Svarāśi in a Kuṇḍsl , one i blessed by the
Tattva Devatā. For instance, when Sūrya or Maṅgala is in Svarāśi, the
native is blessed by the Devatā of Agni-Tattva, lord Śiva. In this manner,
one must study the various aspects of the Pañcamahābhūta and how they
can be appeased!
Table 17

Sense
# Tattva Graha Senses Offerings
organs
1 Pṛthvī Budha Smell Nose Gandha
2 Agni Maṅgala Sight Eyes Deepa
3 Ākāśa Bṛhaspati Hear Ears Puṣpa
4 Vāyu Śani Touch Skin Dhūpa
5 Jala Śukra Taste Tongue Naivedya

Table 18
Offering Pañca Tattva
# Tattva Graha
Meaning Devatā Devatā
1 Pṛthvī Budha Perfume Gaṇeśa Brahmā
2 Agni Maṅgala Lamp Sūrya Śiva

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Offering Pañca Tattva

# Tattva Graha
Meaning Devatā Devatā
3 Ākāśa Bṛhaspati Flower Viṣṇu Sadāśiva
4 Vāyu Śani Incense Śaktī Īśāna
5 Jala Śukra Food Śiva Viṣṇu

2.1.1.13.2
TATTVAS AND RĀŚIS

The Rāśis are governed by the four Mahābhūtas, Agni, Pṛthvī,

Vāyu, and Jala from Meṣa onwards. This gives rise to 4 Trikoṇas, called
the Agni Trikoṇa, Pṛthvī Trikoṇa, Vāyu Trikoṇa, and Jala Trikoṇa. Meṣa/
Siṅha/Dhanu are imbibed with Agnitattva, Vṛṣabha/Kanyā/Makara
Pṛthvītattva, Mithuna/Tulā/Kumbha Vāyu Tattva, and Karka/Vṛścika/
Mīna Jalatattva. The Agnitattva is associated with the Eastern direction,
Pṛthvītattva Southern direction, Vāyutattva Western direction, and
Jalatattva Northern direction.
There is yet another Rāśi and Tattva association based on the
lordship. This makes Meṣa/Vṛścika/Siṅha as Agnitattva, Mithuna/Kanyā
Pṛthvītattva, Makara/Kumbha Vāyutattva, and Karka/Vṛṣabha/Tulā
Jalatattva, and Dhanu/Mīna Ākāśatattva. We notice that Meṣa/ Siṅha are
pure Agnitattva, Kanyā pure Pṛthvītattva, Kumbha pure Vāyutattva, and
Karka pure Jalatattva. This is because the Rāśi and their lord both belong
to the same Tattva.
2.1.1.13.3
TATTVAS AND NAKṢATRAS

There are two classes of associations of the Nakṣatras with the

Pañcamahābhūtas depending on the Pakṣa. In Śuklapakṣa 5 Nakṣatras
from Aśvinī is governed by Pṛthvītattva, six from Ārdrā Jala, five from
Uttarāphālgunī Agni, six from Anurādhā Vāyu, and five from Dhaniṣṭhā
Akṣa, thus covering the 27 Nakṣatras. In Kṛṣṇapakṣa however, there is an
interchange of Tattvas between Ākāśa – Pṛthvī, and Jala – Vāyu.
Essentially, the count is reversed, i.e., from Revatī to Aśvinī, in the order
of Tattva, Pṛthvī → Jala → Agni → Vāyu → Ākāśa. Śuklapakṣa is Ārohana,
where the Nakṣatra moves from Aśvinī to Revatī. Whereas in Kṛṣṇapakṣa,
the Nakṣatra progression is Avarohana, i.e., it moves from Revatī to Aśvinī.
It is like a mountain, where Aśvinī is at the bottom and Revatī at the peak.
The Tattva sequence of Pṛthvī → Jala → Agni → Vāyu → Ākāśa is
honoured even in the associations of Tattva and Antartattva for parts of a
day, in the Tattva-Antartattva theory. According to the Tattva theory, the
duration of the Tattvas is in the Ratio of 1 : 2 : 3 : 4 : 5 for Pṛthvī : Jala :
Agni : Vāyu : Ākāśa. The association of the Mahābhūtas to the Nakṣatras
also becomes the basis of the Pañcapakṣī Śāstras of the Siddhars. In this
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scheme, five birds are assigned to the Tattvas, viz., Pṛthvī Vulture, Jala
Owl, Agni Crow, Vāyu Cock, and Ākāśa Peacock.
Table 19: Śuklapakṣa (Ārohana)

# Pṛthvī Jala Agni Vāyu Ākāśa

1 Aśvinī Ārdrā U.phālgunī Anurādhā Dhaniṣṭhā
2 Bharaṇī Punarvasu Hastā Jyeṣṭhā Śatabhiṣā
3 Kṛttikā Puṣya Citrā Mūla P.bhādra
4 Rohiṇī Aśleṣā Svāti P.āṣāṛhā U.bhādra
5 Mṛgaśirā Maghā Viśākhā U.āṣāṛhā Revatī
6 - P.phālgunī - Śravaṇa -

Table 20: Kṛṣṇapakṣa (Avarohana)

# Pṛthvī Jala Agni Vāyu Ākāśa

1 Revatī Śravaṇa Viśākhā P.phālgunī Mṛgaśirā
2 U.bhādra U.āṣāṛhā Svāti Maghā Rohiṇī
3 P.bhādra P.āṣāṛhā Citrā Aśleṣā Kṛttikā
4 Śatabhiṣā Mūla Hastā Puṣya Bharaṇī
5 Dhaniṣṭhā Jyeṣṭhā U.phālgunī Punarvasu Aśvinī
6 - Anurādhā - Ārdrā -

2.1 .1 .14
THE S EA SON S

Bṛhatparāśara 3.45-46.
bhṛgorṛturvasantaśca kujabhānvośca grīṣmakaḥ।
candrasya varṣā vijñeyā śaraccaiva tathā vidaḥ॥45॥
hemanto’pi gurorjñeyaḥ śanestu śiśiro dvija।
aṣṭau māsāśca svarbhānoḥ ketormāsatrayaṁ dvija॥46॥
Vasanta, Grīṣma, Varṣā, Śarada, Hemanta and Śiśira are the six Ṛtus (or
seasons), respectively, governed by Śukra, Maṅgala, Candra, Budha,
Bṛhaspati and Śani. Rāhu and Ketu denote eight months and three
months, respectively.

There are six seasons in a year, called Ṛtu, and the seven Grahas
govern them. Two Grahas, Sūrya and Maṅgala, govern the Grīṣma Ṛtu.
The Ṛtu governances are (1) Sūrya – Grīṣma, (2) Candra – Varṣa, (3)
Maṅgala – Grīṣma, (4) Budha – Śarada, (5) Bṛhaspati – Hemanta, (6)
Śukra – Vasanta and (7) Śani – Śiśira.
The Grahas become active during their respective seasons. For
instance, in Grīṣma Ṛtu, Sūrya and Maṅgala are active, and their results
are particularly felt. Budha governs the period of seasons. Budha is the
Kāraka for talent, finances and work, and essential Kāraka for the 10H.
This shows how the seasons affect work, finances, trade, and commerce.

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One’s talent is also affected by the seasons. Depending on the Graha ruling
the season, one can attain mastery over those skills and talent.
When a particular Graha is afflicted, one can get diseases of that
Graha’s season. For instance, afflicted Sūrya or Maṅgala can give high
fevers in the summers. If in a Kuṇḍalī, Sūrya or Maṅgala is afflicted, the
native might suffer from high fevers in summers. It is also said that when
Candra afflicts Budha in Gocara, the native suffers from ill-health if this
occurs in Śarada Ṛtu. Thus, can time the ill-health, from both Janma and
Gocara Kuṇḍalī.
According to Jātakapārijāta 2.23b., the lords of the six seasons
from Vasanta are Śukra, Maṅgala, Candra, Budha, Bṛhaspati and Śani,
according to the Dreṣkāṇa presided over by them. The knowledge of
seasons is used in Naṣṭa Jātaka as well. According to Sārāvalī 52.2-3., the
strongest Graha in the Praśna Dreṣkāṇa Lagna indicates the Ṛtu at birth.
If no Graha is in the Dreṣkāṇa Lagna, the Lord of the Dreṣkāṇa Lagna
becomes the ruler of Ṛtu. Should there be a clash in the Āyana and Ṛtu so
derived, the Ṛtu Lords arrived should be interchanged thus: Candra for
Śukra, Budha for Maṅgala and Bṛhaspati for Śani. The respective month
of the Ṛtu is decided based on the first or second half of the Dreṣkāṇa
Lagna.
The Ṛtus are divided into 2 Āyanas. The 3 seasons of Uttarāyaṇa
are: (1) Śiśira = Winter = Makara – Kumbha, (2) Vasanta = Spring = Mīna
– Meṣa, (3) Grīṣma = Summer = Vṛṣabha – Mithuna. On the other hand,
the three seasons of Dakṣiṇāyana are (4) Varsha = Rainy = Karka – Siṅha,
(5) Śarada = Autumn = Kanyā – Tulā and (6) Hemanta = Pre-winter =
Vṛścika – Dhanu.
Table 21
English
# Ṛtu Āyana Rāśi Ṛtu lord
name
1 Śiśira Winter Uttarāyaṇa Makara – Kumbha Śani
2 Vasanta Spring Uttarāyaṇa Mīna – Meṣa Śukra
Vṛṣabha – Sūrya,
3 Grīṣma Summer Uttarāyaṇa
Mithuna Maṅgala
4 Varsha Rainy Dakṣiṇāyana Karka – Siṅha Candra
5 Śarada Autumn Dakṣiṇāyana Kanyā – Tulā Budha
6 Hemanta Pre-winter Dakṣiṇāyana Vṛścika – Dhanu Bṛhaspati

2.1 .1 .15
THE S AM AY A S

Bṛhatparāśara 3.33.
ayanakṣaṇavārartumāsapakṣasamā dvija।

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 ABOUT THE GRAHAS
sūryādīnāṁ kramājjñeyā nirviśaṁkaṁ dvijottama॥33॥
Āyana, Kṣaṇa, Vara, Ṛtu, māsa, Paksha and Samā these are the periods
allotted to the Grahas from Sūrya to Śani.

In Jyotiṣa, each Graha is allotted a period ranging from a moment

to a year. They are namely, (1) Sūrya – Āyana (6 months), (2) Candra –
Muhūrta (48 minutes), (3) Maṅgala – Day (24 hours), (4) Budha – Ṛtu
(season, two months), (5) Bṛhaspati – Māsa (month), (6) Śukra – Pakṣa
(fortnight), (7) Śani – Varṣa (year), (8) Rāhu – 8 months, (9) Ketu – 3
months. Although Maharṣi Parāśara states only 7 of these periods, i.e.,
those governed by Sūrya to Śani, other classical texts state that for Rāhu
and Ketu, whereby Rāhu denotes eight months and Ketu three months.
The use of this is diverse and is used in all kinds of the timing of
the event, in Janma Kuṇḍalī, Praśna Kuṇḍalī and Muhūrta Kuṇḍalī. It is
said that the soul remains in the mortal plane, roaming around, till the
period indicated by the Graha owning the Lagna in the Puṇya Cakra is not
over. The Puṇya Cakra is a Kuṇḍalī that is created at the death of a person.
The period for which the soul remains in this world (Mṛtyu Loka) depends
on the Navāñśa gained by the Lagneśa. If Lagneśa is Bṛhaspati and is in
the 9th Navāñśa, the soul might remain in this world for nine months. The
Navāñśa method is also used in Praśna Śāstra to time events.
According to Praśnamārga 14.81., the time of fructification (of the
outcome of a Praśna) is to be known by multiplying the time-periods
allotted to the different Grahas as Āyana, Kṣaṇa, etc., by the number of
Navāñśas gained by the Graha in the Rāśi. Suppose in a Praśna,
Bṛhaspati’s Lagna rises, and Bṛhaspati occupies 18th Degree. This means
that Bṛhaspati is occupying 6th Navāñśa. Bṛhaspati’s period is one month.
Thus, the event is likely to take place in 6 months. According to
Praśnamārga 14.82., the period indicated by the Lagneśa can also be
applied by Navāñśa Lagna. For instance, the Praśna is in Dhanu Lagna,
Meṣa Navāñśa, the 1st Navāñśa, but Maṅgala, the lord of Meṣa Navāñśa,
is in 6th Navāñśa. Maṅgala governs a week, indicating that the event might
occur within six weeks. Whether the Lagna or Navāñśa Lagna would
prevail depends on the relative strength of their Rāśis and Lords.
Suppose at the time of Praśna, Mithuna Lagna and Vṛścika
Navāñśa are rising. The lord of Vṛścika Navāñśa is in Meṣa Navāñśa. The
objective of the query is likely fulfilled in 2 days, represented by the 2 nd
Navāñśa of Mithuna. It is also possible that the object of the query is
fulfilled in the six days, as Meṣa Navāñśa is 6th from Vṛścika Navāñśa.
Table 22
# Graha Time-Period
Six months When a year is divided into two parts, we arrive at
1 Sūrya
(Āyana) Āyana. Āyana is the period where Sūrya moves from

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# Graha Time-Period
one tropic to another. The movement of Sūrya from
Tropic of Capricorn to Tropic of Cancer is known as
Uttarāyaṇa (movement towards North), and movement
of Sūrya from the tropic of Cancer to Tropic of
Capricorn is known as Dakṣiṇāyana (movement towards
South). In a Sāyana Cakra’ Sūrya’s entry into Makara
and Karka marks the onset of an Āyana. One tropical
period of Śani, i.e., a Varṣa, has two periods of Sūrya.
Candra rules a short period called Kṣaṇa or a moment.
A moment However,’most commentators have assigned a Muhūrta
2 Candra (Kṣaṇa, to Candra. A Muhūrta is 48 minutes, equivalent to 2
Muhūrta) Ghaṭis in a day of 60 Ghaṭis. There are 30 Muhurtas in
a day.
There are 15 days in a fortnight and 360 days in a year.
One day The duration of a day is from the moment of one
3 Maṅgala
(Vāra) Sunrise to another Sunrise, i.e., two successive
conjunctions of Lagna with Sūrya.
When an Āyana is divided into three parts, we arrive at
Season. 2 months make a season, and there are six
Two seasons in a year viz., Vasanta (spring), Grīṣma
months (summer), Varsha (rainy), Śarad (Autumn), Hemanta
4 Budha
(Season, (Cool) and Śiśira (Winter). Sūrya’s movement into even
Ṛtu) signs, namely Vṛṣabha, Karka, Kanyā, Vṛścika, Makara
and Mīna marks the onset of a Season. There are three
seasons of Budha in one Āyana of Sūrya.
When the season is divided into two parts, we arrive at
One month Month. There are 12 months in a year, and each month
5 Bṛhaspati
(Māsa) commences when Sūrya enters a new zodiac sign. There
are two months of Bṛhaspati in one Season of Budha.
When the month is divided into two parts, we arrive at
One
a fortnight. There are 24 fortnights in a year, and each
6 Śukra fortnight
of them commences on Shukla and Kṛṣṇa Pratipada (the
(Pakṣa)
1st day of Waxing or Waning Candra)
The year is the most extended duration that is allotted
One year to a Graha. There are even longer periods, such as
(Varṣā, decades etc., that do not have an allotment, and their
7 Śani
Abda, rulers are determined using different methods. Sūrya’s
Vatsara) entry into Meṣa Rāśi marks the beginning of a new
year.
The cycle of Rāhu is 18 years around Pṛthvī, and there
Eight
8 Rāhu are 27 such periods of Rāhu. Therefore, Rāhu’s period is
months
eight months.
Like Rāhu, Ketu’s cycle is also 18 years, and there are
Three
9 Ketu 72 such periods of Ketu. Thereby, Ketu’s period is three
months
months.

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2.1 .1 .16
THE VA R ṆA S

Bṛhatparāśara 3.21.
guruśukrau vipravarṇau kujārkau kṣatriyau dvija।
śaśisomyau vaiśyavarṇau śaniḥ śūdro dvijottam॥21॥
Bṛhaspati and Śukra are Brāhmaṇas. Maṅgala and Sūrya are warrior
Grahas (Kṣatriya), while Candra and Budha belong to a commercial
community (Vaiśyas). Śani rules the working class (Śudras).

Bṛhatparāśara 3.41a.
rāhuścāṇḍālajātiśca keturjātyantarastathā।
Rāhu rules the Caṇḍāla (social outcaste) while Ketu governs the mixed
caste.

According to Maharṣi Parāśara, (1) Bṛhaspati and Śukra are

Brāhmaṇa (Knowledge or priestly class). (2) Sūrya and Maṅgala are
Kṣatriya (Warrior class). (3) Candra and Budha are Vaiśyas (Trader class).
(4) Śani is a Śūdras (Menial class), (5) Rāhu is Outcaste and (6) Ketu is
Mixed caste (Miśra varṇa).
According to Phaladīpikā, Budha is the lord of the Śūdra
community while Śani is the leader of the outcastes. From the statement
of Phaladīpikā, it appears that although Budha is of the Trader class, he
lords (controls) over many outcaste people (denoted by Rāhu). Likewise,
while Śani is from the Śūdra community, he is the leader of the outcasts
(Caṇḍāla). According to Sārāvalī 3.21. Bṛhaspati and Śukra are
Brāhmaṇas. Sūrya is a royal Graha, while Candra and Budha belong to
the trading community. Śani rules the Śudras.
According to Jātakapārijāta 2.26., Bṛhaspati and Śukra are
Brāhmaṇa (Vipra), Sūrya and Maṅgala are Kṣatriya (Bhūpālaka), Candra
Vaiśya, Budha is the lord of the Śūdras (Śūdra Kuladhipa), Śani is the
leader of the outcasts (Antyajānām pati).
The Varṇa indicate the division of labour in society and are
associated with different personality traits, inclinations and
predispositions. The Brāhmaṇa varṇa are inclined towards learning,
teaching, researching, advising, worshipping, guiding etc. The Kṣatriya
varṇa are inclined towards protecting their land, waging war on others,
dominating etc. The Vaiśya varṇa are inclined towards trading, business-
oriented activities, the pursuit of the wealth of their place or community
etc.
The Śudra varṇa are involved in all kinds of work that require
physical labour, such as manufacturing, transporting, distributing, supply
and logistics. The outcastes are outside the four classes of people involved
in an economy. They do things that don’t fall in place in the standard
scheme of things, such as execution (punishment to kill someone), killing,
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 GRAHA KĀRAKATVAS

butchering, burning the corpse in a funeral pyre. Even criminal activities

such as stealing, arson, murdering etc., are also considered an outcast.
Śani is the leader of such outcast people (denoted by Rāhu). Ketu
represents Miśra varṇa, i.e., a varṇa is indistinct and unidentifiable. Those
influenced by this varṇa are involved in multiple activities, in random
order (nature of Ketu), without having a specific path or direction.
The scheme of varṇa can be mapped to Maslow’s hierarchy
of needs, where (1) Physiological = Śūdra varṇa, (2) Safety =
Kṣatriya varṇa, (3) Love and belonging = Vaiśya varṇa, (4) Self-
esteem and self-actualisation = Brāhmaṇa or Vipra var a. The
details of identifying the predominant varṇa of a person are covered in a
different section.
Table 23

# Varṇa Graha Notes Characteristics

Knowledge, wisdom, scholarship,
Bṛhaspati, Knowledge teaching, training, justice, planning,
1 Brāhmaṇa
Śukra class visioning, priestly services, guiding,
directing, mentoring, and coaching.
Protection, security, aggression,
Maṅgala,
2 Kṣatriya Warrior class territory protection, territory
Sūrya
expansion, territorial disputes.
Trade, commerce, business, financial
Candra, services, exchange of goods and
3 Vaiśya Trading class
Budha services, tariff, import and export,
voyages, transportation.
Hard work, labour, perseverance,
stamina, low self-worth, low self-
confidence, loyal, no hesitation for
4 Śūdra Śani Working-class lowly work, support the growth and
development of the society through
groundwork, the foundation pillar of
the society.
Engage in work considered taboo in
society, which people don’t want to do
5 Caṇḍāla Rāhu Outcaste – such as cleaning corpses, funeral,
butchering, executing or killing
people and animals.
Lack of any distinguished class – out
Non- of the societal norms, not bound by
6 Misra Ketu distinguished the society, monks and Sanyasi, who
caste have severed their ties with the
society.

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 ABOUT THE GRAHAS

2.1 .1 .1 7
THE G U Ṇ AS

Bṛhatparāśara 3.22.
jīvasūryendravaḥ sattvaṁ budhaśukrau rajastathā।
sūryaputrabharāputrau tamaḥprakṛtikau dvija॥22॥

Sāttvika Grahas are the luminaries, and Bṛhaspati, Śukra, and Budha
are Rājasika, while Mangala and Śani are Tāmasika.

(1) Sūrya, Candra and Bṛhaspati are Sāttvika, (2) Śukra and
Budha are Rājasika. (3) Maṅgala and Śani are Tāmasika. Bṛhaspati is of
the highest Sattva, followed by Sūrya and Candra. Candra is like
Bṛhaspati in Sattva Guṇa when he is Purṇa (Pūrṇacandra). Among the
Rajas Guṇas, Śukra is higher than Budha, full of passion. Likewise, among
the Tamas Grahas, Śani is highest as he governs over darkness. Maṅgala
being the keeper (protector) of Sattva Guṇa, uses its Tamas (war) for the
rightful purpose (protection of righteousness). According to Sārāvalī 3.22.
Sāttvika Grahas are the luminaries (Prakāśa Grahas) and Bṛhaspati,
Śukra, and Budha are Rājasika, while Maṅgala and Śani are Tāmasika.
The effect of the Guṇas are as follows as per Sārāvalī:
Table 24

# Guṇa Personality traits

Highly merciful, blessed with many wives and attendants, firm
1 Sattva disposition, sweet and truthful speaker, honour Devatā and Brāhmaṇa,
forgiving.
Valorous, skilful in fine arts and literature, fond of uniting with women,
2 Rajas
skilful, showy, jocular, spirited, interested in music and gambling.
Foolish, indolent, cheat others, irascible, miserable, a talebearer, devoid of
3 Tamas
good conduct, unkempt. Blind due to lust, miserly, carelessness.

The understanding of Guṇa is not complete with a proper study of

Śrīmadbhagavadgītā chapter 14, that extensively covers the topic of the 3
Guṇas. The translations of these Ślokas that are given below are from
“Śrīmadbhagavadgītā As It Is” by Śrīla Prabhupāda.
Table 25
# Śloka Meaning
14.1. paraṃ bhūyaḥ pravakṣyāmi Again, the Blessed Lord said: Again, I
jñānānaṃ mānamuttamam। shall declare to you this supreme
1 wisdom, the best of all knowledge,
yajjñātvā munayaḥ sarve parāṃ
knowing which all the sages have
siddhimito gatāḥ॥(1)
attained to supreme perfection.
14.2. idaṃ jñānamupāśritya mama By becoming fixed in this knowledge,
2 one can attain the transcendental
sādharmyamāgatāḥ। sarge’pi
nature, which is like My own nature.

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 GRAHA KĀRAKATVAS

# Śloka Meaning
nopajāyante pra aye na vyathanti Thus established, one is not born at the
ca॥(2) time of creation nor disturbed at
dissolution.
14.3. mama yonirmahadbrahma Brahman, the total material substance,
tasmingarbhaṃ dadhāmyaham। is the source of birth, and it is that
3 Brahman that I impregnate, making
sambhavaḥ sarvabhūtānāṃ tato
possible the births of all living beings, O
bhavati bhārata॥(3)
son of Bharata.
14.4. sarvayoniṣu kaunteya It should be understood that all species
mūrtayaḥ sambhavanti yāḥ। tāsāṃ of life, O son of Kunti, are made possible
4
Brahmā mahFdyonirahaṃ by birth in this material nature and
bījapradaḥ pitā॥(4) that I am the seed giving father.

14.5. sattvaṃ rajastama iti guṇāḥ Material nature consists of the three
prakṛtisambhavāḥ। nibadhnanti modes - goodness, passion and
5 ignorance. When the living entity comes
mahābāho dehe
in contact with nature, he becomes
dehinamavyayam॥(5)
conditioned by these modes.
O sinless one, the mode of goodness,
14.6. tatra sattvaṃ being purer than the others, is
nirmalatvātprakāśakamanāmayam। illuminating, and it frees one from all
6 sinful reactions. Those situated in that
sukhasaṅgena badhnāti
mode develop knowledge, but they
jñānasaṅgena cānagha॥(6)
become conditioned by the concept of
happiness.
14.7. rajo rāgātmakaṃ viddhi The mode of passion is born of unlimited
tṛṣṇāsaṅgasamudbhavam। desires and longings, O son of Kunti,
7
tannibadhnāti kaunteya and because of this, one is bound to
karmasaṅgena dehinam॥(7) material fruitive activities.

14.8. tamastvajñānajaṃ viddhi O son of Bharata, the mode of ignorance

mohanaṃ sarvadehinām। causes the delusion of all living entities.
8 The result of this mode is madness,
pramādālasyanidrābhistannibadhn
indolence and sleep, which bind the
āti bhārata॥(8)
conditioned soul.
14.9. sattvaṃ sukhe sañjayati rajaḥ The mode of goodness conditions one to
karmaṇi bhārata। jñānamāvṛtya tu happiness, passion conditions him to the
9
fruits of action, and ignorance to
tamaḥ pramāde sañjayatyuta॥(9)
madness.
Sometimes the mode of passion becomes
prominent, defeating the mode of
14.10. rajastamaścābhibhūya goodness, O son of Bharata. And
sattvaṃ bhavati bhārata। rajaḥ sometimes, the mode of goodness
10
sattvaṃ tamaścaiva tamaḥ sattvaṃ defeats passion, and at other times the
rajastathā॥(10) mode of ignorance defeats goodness and
passion. In this way, there is always
competition for supremacy.
14.11. sarvadvāreṣu The manifestations of the mode of
dehe’sminprakāśa upajāyate। goodness can be experienced when all
11
jñānaṃ yadā tadā vidyādvivṛddhaṃ the body’s gates are illuminated by
sattvamityuta॥(11) knowledge.

[39]
 ABOUT THE GRAHAS

# Śloka Meaning
14.12. lobhaḥ pravṛttirārambhaḥ O chief of the Bharatas, when there is
karmaṇāmaśamaḥ spṛhā। an increase in the mode of passion, the
12 symptoms of great attachment, an
rajasyetāni jāyante vivṛddhe
uncontrollable desire, hankering, and
bharatarṣabha॥(12)
intense endeavour develop.
14.13. aprakāśo’pravṛttiśca O son of Kuru, when there is an
pramādo moha eva ca। tamasyetāni increase in the mode of ignorance,
13
madness, illusion, inertia and darkness
jāyante vivṛddhe kurunandana॥(13)
are manifested.
14.14. yadā sattve pravṛddhe tu
pralayaṃ yāti dehabhṛt। When one dies in the mode of goodness,
14
tadottamavidāṃ he attains to the pure higher Grahas.
lok namalānpratipadyate॥(14)

14.15. rajasi pralayaṃ gatvā When one dies in the mode of passion,
karmasaṅgiṣu jāyate। tathā he takes birth among those engaged in
15 fruitive activities; and when he dies in
pralīnastamasi mūḍhayoniṣu
the mode of ignorance, he takes birth in
jāyate॥(15)
the animal kingdom.
14.16. karmaṇaḥ sukṛtasyāhuḥ By acting in the mode of goodness, one
sāttvikaṃ nirmalaṃ phalam। becomes purified. Works that are done
16 in the mode of passion result in distress,
rajasastu phalaṃ duḥkhamajñānaṃ
and actions performed in the mode of
tamasaḥ phalam॥(16)
ignorance result in foolishness.
From the mode of goodness,
14.17. sattvātsañjāyate jñānaṃ fundamental knowledge develops; from
17 rajaso lobha eva ca। pramādamohau the mode of passion, grief develops; and
tamaso bhavato’jñānameva ca॥(17) from the mode of ignorance, foolishness,
madness, and illusion develop.
Those situated in the mode of goodness
14.18. ūrdhvaṃ gacchanti gradually go upward to the higher
sattvasthā madhye tiṣṭhanti Grahas; those in the mode of passion
18 rājasāḥ। jaghanyaguṇavṛttisthā live on the earthly Grahas; and those in
adho gacchanti tāmasāḥ॥(18) the mode of ignorance go down to the
hellish worlds.
14.19. nānyaṃ guṇebhyaḥ kartāraṃ When you see that there is nothing
yadā draṣṭānupaśyati। guṇebhyaśca beyond these modes of nature in all
19 activities and that the Supreme Lord is
paraṃ vetti madbhāvaṃ
transcendental to all these modes, you
so’dhigacchati॥(19)
can know My spiritual nature.
14.20. guṇānetānatītya trīndehī When the embodied being can transcend
dehasamudbhavān। janma mṛtyu these three modes, he can become free
20
jarā duḥkhair from birth, death, old age, and distress
vimukto’mṛtamaśnute॥(20) and enjoy nectar even in this life.
14.21. arjuna uvāca Arjuna inquired: O my dear Lord, by
kairliṅgaistrīnguṇānetānatīto what symptoms is one known who is
21 bhavati prabho। kimācāraḥ kathaṃ transcendental to those modes? What is
his behaviour? And how does he
caitāṃstrīnguṇānativartate॥(21) transcend the modes of nature?

[40]
 GRAHA KĀRAKATVAS

# Śloka Meaning
14.22. śrībhagavānuvāca
prakāśaṃ ca pravṛttiṃ ca The Blessed Lord said: He who does not
mohameva ca pāṇḍava। na dveṣṭi hate illumination, attachment and
22
delusion when they are present, nor
sampravṛttāni na nivṛttāni longs for them when they disappear
kāṅkṣati॥(22)
14.23. udāsīnavadāsīno guṇairyo na – who is seated like one unconcerned,
vicālyate। being situated beyond these material
23 reactions of the modes of nature, who
guṇā vartanta ityeva yo’vatiṣṭhati remains firm, knowing that the modes
neṅgate॥(23) alone are active;
14.24. samaduḥkhasukhaḥ svasthaḥ – who regards alike pleasure and pain,
samaloṣṭāśmakāñcanaḥ। and looks on a clod, a stone and a piece
24 of gold with an equal eye; who is wise
tulyapriyāpriyo dhīra stulya
and holds praise and blame to be the
nindātmasaṃstutiḥ॥(24)
same;
– who is unchanged in honour and
14.25. mānāpamānayostulyastulyo dishonour, who treats friend and foe
25 mitrāripakṣayoḥ। sarvārambha alike, who has abandoned all fruitive
parityāgī guṇātītaḥ sā ucyate॥(25) undertakings-such a man is said to have
transcended the modes of nature.
14.26. māṃ ca yo’vyabhicāreṇa One who engages in full devotional
bhaktiyogena sevate। sa service, who does not fall down in any
26 circumstance, at once transcends the
guṇānsamatītyetān brahma
modes of material nature and thus
bhūyāya kalpate॥(26)
comes to the level of Brahman.
14.27. brahmaṇo hi
And I am the basis of the impersonal
pratiṣṭhāhamamṛtasyāvyayasya ca। Brahman, which is the constitutional
27
śāśvatasya ca dharmasya position of ultimate happiness,
sukhasyaikāntikasya ca॥(27) immortal, imperishable and eternal.

In an individual, the Guṇas are blended in various proportions.

Now, how to determine the predominant Guṇa of a person? Scholars
suggest a few ways of doing that. One of the ways is to use the Triñśāñśa,
which is based on the principles of Tattva and Guṇa. In men, the Guṇa
corresponds to the position of Sūrya in the Triñśāñśa Kuṇḍalī, while in
women, it is known from Candra’s position. Another method of judging this
is noting the strongest Graha in the Kuṇḍalī. Let us apply this in the
Kuṇḍalī of Śrī Rāmakṛṣṇa Paramahaṁsa.
In his Kuṇḍalī, the Ṣaḍbala of the Grahas in Rupas are Sūrya 7.3,
Candra 7.8, Maṅgala 5.2, Budha 8.5, Bṛhaspati 8.6, Śukra 7.0, Śani 7.5.
We notice that in the Kuṇḍalī, Bṛhaspati is the strongest and Maṅgala
weakest. This indicates that Bṛhaspati shall firmly guide his life and
mission, and Maṅgala (violence, hatred etc.) had no place in his life. Budha,
the Graha of innocence and childishness, is trailing after Bṛhaspati closely,
indicating his childlike, guileless behaviour.

[41]
 ABOUT THE GRAHAS

The combined strength of the Sattvaguṇi Grahas is 23.7 Rupas,

Rajoguṇi Grahas 15.5 and Tamoguṇi Grahas 12.7. The Sattvaguṇi Grahas
are exceedingly strong compared to Rajo and Tamo Guṇi Grahas,
indicating why he lived the life of a holy saint, a Paramahaṁsa. Regarding
the Triṃśāṃśa that should be used for determination of the Guṇa, which
variation of the Triṃśāṃśa should be used, is debatable; therefore, I am
leaving it on the readers to decipher.

2.1 .1 .1 8
THE DH ĀT UM Ū LA J ĪV A C LA SS IFI C AT I ON

Bṛhatparāśara 3.47.
rāhvārapaṁgucandraśca vijñeyā dhātukhecarāḥ।
mūlagrahau sūryaśukrau aparā jīvasaṁjñakāḥ॥47॥
Rāhu, Mangala, Śani and Candra are the Dhātu Grahas; Sūrya and
Śukra are the Mūla Grahas, Budha, Bṛhaspati, and Ketu are the Jīva
Grahas

Dhātu, Mūla and Jīva represent the 3-fundamental classification

of the material world. Dhātu represent the Minerals, Mūla represent the
Plant Kingdom and the materials derived from them, and Jīva represents
the Animal Kingdom and the material derived from them. According to
Maharṣi Parāśara, the association of the Grahas with these three classes
are (1) Dhātu Grahas: Rāhu, Maṅgala, Śani and Candra, (b) Mūla
Grahas: Sūrya and Śukra, (c) Jīva Grahas: Budha, Bṛhaspati and Ketu.
According to Kṛṣṇīyam, Candra, huand Maṅgala are Dhātu, Sūrya and
Śukra are Mūla, Bṛhaspati and Budha are Jīva. The classification is the
same as Maharṣi Parāśara but silent on Rāhu and Ketu. According to
Maharṣi Parāśara, Rāhu is Dhātu and Ketu is Jīva. The basis is, Rāhu is
like Śani and Maṅgala, i.e., Krūra, while Ketu is like Budha and Bṛhaspati,
i.e., Śubha.
ACCORDING TO JĀTAKAPĀRIJĀTA 2.15B., MAṄGALA AND
SŪRYA ARE DHĀTU GRAHAS. CANDRA AND ŚANI ARE MŪLA
GRAHAS. ŚUKRA AND BṚHASPATI ARE JĪVA GRAHAS.
BUDHA REPRESENTS A MIXED STATE. THIS IS A
DIVERGENT VIEW COMPARED TO MAHARISHI PARĀŚARA
AND OTHER LEADING AUTHORS.
This classification is also found among the Rāśis and Nakṣatras.
Starting from Meṣa, the Rāśis are classified into Dhātu, Mūla and Jīva.
The Nakṣatras are similarly grouped into nine groups of three each,
starting from Aśvinī. Thus, Meṣa is Dhātu, Vṛṣabha is Mūla and Mithuna
is Jīva. We notice that the Cararāśis are Dhātu, Sthirarāśis are Mūla, and
DvisSabhāva Rāśis ar Jīva.
When a Graha an ic ting ehātu occo es his Svarāśi, ṣkāṇa
re or
Navāñśa, they indicate Dhātu. Likewise, the Mūla and Jīva Grahas having
[42]
 GRAHA KĀRAKATVAS

occupied their Svarāśi, Dreṣkāṇa or Navāñśa respectively indicate Mūla

and Jīva. This is not so when the Grahas occupy the Rāśi, Dreṣkāṇa, or
Navāñśa of another Graha. The combination of the Dhātu, Jīva, Mūla
Grahas with the Dhātu, Jīva, Mūla Rāśi, Dreṣkāṇa or Navāñśa indicate
articles of various types, which has been explained in the table below.
The idea is straightforward. The Rāśi, Dreṣkāṇa and Navāñśa
govern the main class of article. For instance, there is a theft in the house
and the Graha indicating the theft is in a Jīva Rāśi, Dreṣkāṇa or Navāñśa.
The article is certainly of a Jīva, like a creature, the image of its statue.
But the makers of the creature, i.e., whether it is made up of metal (Dhātu),
wood (Mūla) or Ivory (Jīva), depends on the Graha involved.
For instance, if the Graha indicating the theft is Sūrya, the theft
could be an owl statue (Jīva) made from wood (Mūla). The nature of the
specific animal can be further investigated from other factors such as
classification of Grahas and Rāśis into Human (Manuṣya), Quadrupeds
(Catuṣpada), Birds (Pakṣi), Aquatic (Jalacara) creatures and insects (Kīṭa).
Table 26

Graha in which Rāśi,

# Graha Results
Dreṣkāṇa or Navāñśa
In Rāśi, Dreṣkāṇa and Navāñśa
Agnitattva
1 owned by Agnitattva Graha, Dhātu articles
Graha
aspected by an Agnitattva Graha
In Mūla Rāśi, Dreṣkāṇa and
Any
2 Navāñśa, aspected by a Mūla Mūla rtic es
Graha
Graha
In Jīva Rāśi, Dre kāṇa and
Any
3 Navāñśa, aspected by Jīva Jīva articles
Graha
Graha
Tūla articles made from Dhātu.
Dhātu In Mūla Rāśi, Dreṣkāṇa and For Example, metallic flowers,
4
Graha Navāñśa flowers made up of gemstones
etc.
Jīva articles made from Dhātu.
Dhātu In Jīva Rāśi, Dreṣkā a and
5 For example, a metallic cow, or a
Graha Navāñśa
cow statue made from clay etc.
Non-living things derived from
plants, such as timber, dried
Dhātu In Dhātu Rāśi, Dre kāṇa and
6 leaf, flower, rubber etc. All kinds
Graha Navāñśa
of metals and minerals, rock,
sand, stone etc.
Live things of plant origin, such
Mūla In Mūla Rāśi, Dreṣkāṇa and
7 as fresh leaves, flowers, roots
Graha Navāñśa
etc.

[43]
 ABOUT THE GRAHAS

Graha in which Rāśi,

# Graha Results
Dreṣkāṇa or Navāñśa
Idols (Jīva) made from wood
(Mūla). The same can be said
Mūla In Jīva Rāśi, Dreṣkāṇa and
8 about human or animal figurines
Graha Navāñśa
or statues made from plant
matter.
Mūla In Dhātu Rāśi, Dreṣkāṇa and
9 Burnt camphor etc.
Graha Navāñśa
Jīva In Mūla Rāśi, Dreṣkāṇa and Plant roots such as turmeric,
10
Graha Navāñśa tuber, potato, and radish.
Jīva All living creatures and the
In Jīva Rāśi, Dreṣkāṇa and
11 Graha living things extracted from
Navāñśa
them.
Jīva In Dhātu Rāśi, Dreṣkāṇa and
12 Excreta of creatures.
Graha Navāñśa

The application of this is diverse, and this is particularly useful in

Medicine (Cikitsā Jyotiṣa) as well as Praśna Śāstra. In the queries related
to theft, the material stolen can be known from this classification. This
finds application in Praśna, in which the querent wants to know the things
hidden inside his fist.
Table 27

Governing
# Class Notes
Graha
Minerals, salts, metals, non-metals, synthetic Rāhu, Maṅgala,
1 Dhātu
clothes such as nylon, polyester etc. Śani and Candra
The plant kingdom and things that originate from
that. In my opinion, this might include fungi such
as mushrooms, algae, all kinds of terrestrial and
2 Mūla aquatic plants and trees. Sūrya and Śukra
Things that originate from plants such as root,
wood, timber, leaves, bark, flower, seed, and such
are classified as Mūla.
The animal kingdom and things that originate
from that. In my opinion, microorganisms such as
bacteria and viruses should be classified as Jīva as Budha,
3 Jīva well. Bṛhaspati, and
Things that originate from an animal such as milk, Ketu
leather, animal flesh, hair, bones and such things
are classified as Jīva.

Table 28
# Graha Governance Notes
Wood, timber, straw, rubber etc., mainly non-living
1 Sūrya Mūla
things extracted from plants, etc.
2 Candra Dhātu Gemstones etc.

[44]
 GRAHA KĀRAKATVAS

# Graha Governance Notes

3 Maṅgala Dhātu Metals, iron or other such ores etc.
4 Budha Jīva The animal kingdom, quadrupeds etc.
5 Bṛhaspati Jīva Humans, mammals, primates etc.
6 Śukra Mūla Living plants, phytoplanktons etc.
7 Śani Dhātu Petroleum, coal etc.
Same as Śani, such as Petroleum, coal etc. Also, poison
8 Rāhu Dhātu and poisonous chemicals, poisonous gases etc. that are
hazardous to health.
Birds, creatures that fly, micro-organisms such as
9 Ketu Jīva bacteria, viruses, insects, snakes, amphibians, fishes,
zooplanktons etc.

2.1 .1 .19
THE T RE ES

Bṛ (:parāśara 3.39-40.
sūrye jan yati sthūlān durbhagān sūryaputraka ḥ।
kṣīropetāṁstathā candraḥ kaṭukādyān dharāsutaḥ॥39॥
puṣpavṛkṣaṁ bhṛgoḥ putre gurujñau saphalāphalau।
nīrasān sūryaputraśca evaṁ jñeyāḥ khagā dvija॥40॥
Related to trees. Sūrya rules strong trees, Śani useless trees, Candra
milky trees, Maṅgala bitter ones, Śukra floral plants, Bṛhaspati fruitful
ones and Budha fruitless

Budha is the Kāraka for vegetation, further sub-divided based on

their kind and utility. Sūrya is the Kāraka for strength, and he rules strong
trees used for building materials – such as houses etc. We find a dictum
that when Sūrya is in the 4H from Kārakāñśa, the native lives in a wooden
house. The governance of trees by the Grahas are – (1) Sūrya – strong trees,
(2) Candra – milky trees, (3) Maṅgala – bitter trees, (4) Śukra – floral
plants, (5) Bṛhaspati – fruit-bearing trees, (6) Budha – fruitless trees, those
having leaves only, (7) Śani – useless trees.
According to Pha adī i .37. th governances
tree are, (1)
Sūrya: Tall and inwardly strong trees, (2) Śukra: creepers, (3) Ketu and
Rāhu signify bushes, (4) Maṅgala and Śani indicate thorny trees, (5)
Guru signifies fruit bearing trees, (6) Budha fruitless trees, (7) Śukra
and Candra signify those that are full of sap and blossoming, (8) Candra
represents all herbs, (9) Śani represents the sapless and weak trees, and
(10) Rāhu indicates the śāla (Shorea robusta), or Sakhua tree.
The natural qualities of the Grahas are reflected in diverse areas
of “Mother Nature”. The association of Grahas and trees are an excellent
example of this.

[45]
 ABOUT THE GRAHAS
Table 29

# Graha Indications
Sūrya is the Kāraka for strength. Hence, governs internally strong
1 Sūrya
trees that are used for timber and woodcraft.
Candra is the Kāraka for mother, the nourisher, and the giver of milk;
hence, he governs milky trees, such as the rubber tree. The Jala
2 Candra Grahas Candra and Śukra govern trees full of sap and blossoming.
Jalatattva = feminine energy and they represent succulent and
nourishing things.
Maṅgala is a Krūragraha and governs over the bitter taste (rasa);
hence it governs bitter trees (bitter leaves) such as neem. The excellent
3 Maṅgala quality of such trees is that they make great natural insect repellent
and pesticides and cure many ailments. Both Maṅgala and Śani are
highly Krūras; hence, they also govern thorny trees.
Śukra is the Kāraka for beauty and harmony. Hence it governs over all
kinds of beautiful and floral trees. According to Phaladīpikā, Śukra
4 Śukra
governs creeper, i.e. those whose stems are weak. This is because
Śukra represents things that are soft and delicate.
Bṛhaspati is the Kāraka for children and the giver of the fruits.
5 Bṛhaspati Children are the fruits of marriage when both Maṅgala and Śukra
unite.
Budha denotes childhood when the male or female characteristics are
not pronounced. It also governs over the foliage. Hence, it governs
6 Budha
fruitless trees known for their foliage. The plants with colourful leaves
used to decorate interiors are all governed by Budha.
Śani is the Kāraka for misery and weakness. Hence, he governs those
trees that are not useful as sources of wood, fruits, flower, or leaves.
7 Śani Phaladīpikā states that Śani governs all kinds of weak trees that need
support from others to grow, i.e., those having weak stems but not
creepers.
Rāhu governs the mighty śāla (Shorea robusta) tree. It is known for
8 Rāhu
shedding most of the leaves in the dry season.
Nothing has been mentioned for Ketu. In my view, Ketu governs all
those plants that make one lose his head and get into an illusionary
world, an altered state of consciousness, i.e., trees used to produce
psychotropics. The key among them is Opium poppy (Papaver
9 Ketu
somniferum), Peyote (Lophophora williamsī), Salvia (Salvia
divinorum), Cannabis (Cannabis sativa), Ayahuasca (Banisteriopsis
cāpi), Betel nut (Areca catechu), Tobacco (Nicotiana tabacum),
Jimsonweed (Datura stramonium), Coca (Erythroxylum coca) etc.

2.1 .1 .2 0
THE T AST ES

Bṛhatparāśara 3.34.
kaṭukṣāratiktamiśramadhurāmlakaṣāyakāḥ।
krameṇa sarve vijñeyāḥ sūryādīnāṁ rasā iti॥34॥
Pungent (kaṭu), saline (kṣāra), bitter (tikta), mixed (miśra), sweet
(madhura), acidulous (āmla) and astringent (kaṣāya) are respectively

[46]
 GRAHA KĀRAKATVAS
the tastes lorded by Sūrya, Candra, Mangala, Budha, Bṛhaspati, Śukra
and Śani.

There are seven tastes recognized in Jyotiṣaśāstra, including six

pure and one mixed. The governors of the tastes are (1) Sūrya – Pungent,
(2) Candra – Salty, (3) Maṅgala – Bitter, (4) Budha – Mixed, (5) Bṛhaspati
– Sweet, (6) Śukra – Acidulous (sour), (7) Śani – Astringent. Phaladīpikā
2.31. also gives the same list.
According to Aṣṭāṅga Hṛdaya, six tastes are described in Ayurveda
viz., (1) Madhura rasa (sweet), (2) Tikta rasa (bitter), (3) Amla rasa (sour),
(4) Uṣāṇa/Kaṭu rasa (pungent), (5) Lavana rasa (salt) and (6) Kaśāya rasa
(astringent). The Rasas, Madhura, Amla, Lavana rasas mitigate Vāta and
increase Kapha doṣa. While the rest of the three tastes, Tikta rasa, Uṣāṇa
rasa, kaṣāya rasa, mitigates Kapha and increases Vāta doṣa, Kaśāya,
Tikta, Madhura rasas mitigate Pitta and Kaṭu, Amla, Lavana rasas
increase Pitta doṣa.
Table 30
Pañca Doṣa Hara Doṣa Vardhaka
# Rasa Taste
Mahābhūta (Decrease) (Increase)
1 ♃ Madhura Sweet Pṛthvī + Jala Vāta, Pitta Kapha
2 ♀ Amla Sour Pṛthvī + Agni Vāta Pitta, Kapha
3 ☽ Lavana Salt Jala + Agni Vāta Pitta, Kapha
4 ♂ Tikta Bitter Ākāśa + Vāyu Kapha, Pitta Vāta
5 ☉ Kaṭu Pungent Agni + Vāyu Kapha Vāta, Pitta
6 ♄ Kaśāya Astringent Pṛthvī + Vāyu Kapha, Pitta Vāta

In the Ādhāna Kuṇḍalī, the pregnant woman long for food (tastes,
flavour) indicated by the strongest Graha in the Kuṇḍalī.

2.1 .1 .2 1
THE G OT R A S

According to Jyotiṣa Kalpadruma 2nd Kanda – 2nd Śākhā1, (1) Sūrya

and Śani are of Kaśyapa gotra, (2) Candra and Budha are of Ātreya gotra,
(3) Maṅgala is of Bhāradvāja gotra, (4) Devaguru Bṛhaspati is of Angiras
gotra, (5) Rāhu is of Paithināsa gotra and (6) Ketu is of Jaimini gotra.

1ādityaḥ kāśyapo gotra ātreyaścandramā bhavet| bharadvājo bhaved bhaumastatha

atreyaśca somajaḥ॥19॥ sūrapujyohaṅgirā gotraḥ śukro vai bhārgavastathā| śaniḥ kāśyapa
gotraḥ syād rāhuḥ paiṭhīnasistathā| ketavo jaimineyāśca grahā loka-hitāvahāḥ॥20॥
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 ABOUT THE GRAHAS
Table 31

Graha
# About the Ṛṣi
Gotra
• Considered as Saptaṛṣis in gveda, he is mentioned in Śloka
2.2.4 of the Bṛhadāraṇyaka Upanishad, along with Atri,
Vaśiṣṭha, Vishvamitra, Jamadagni, Bhāradvāja and Gautama.
He was based in the north-western part of the Indian
subcontinent, and legends attribute Kashmir to his name.
Sūrya • The Puranas mention Kaśyapa and his genealogy numerous
1 times. He is considered the father of all Gods, men, demons
Kaśyapa
and the empirical universe. In the Viṣṇu Purāṇa, Kaśyapa
marries thirteen daughters of Daksha: Aditi, Diti, Kadru,
Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha,
Ira, Vishva and Muni. He is the father of the Devas, Asuras
Yakṣas Dravidas and all living creatures with various
daughters of Dakṣa.
• Legendary scholar, Saptaṛṣi in the seventh and the current
Manvantara. When a curse of Śiva destroyed the sons of
Brahmā, Atri was born again from the flames of a sacrifice
Candra
2 performed by Brahmā. His wife in both manifestations was
Ātreya
Anusūyā. She bore him three sons, Dattātreya, Durvāsā, and
Candra, in his first life, a son Aryaman (Nobility), and a
daughter, Amala (Purity), in the second.
• Bhāradvāja is one of the Saptaṛṣis. Bhāradvāja is considered a
renowned scholar, economist and eminent physician. His
contributions to ancient Indian literature, mainly in Purāṇas
and Rig Veda, played a significant role in giving an insight into
Maṅgala
3 Indian society. He and his family of students are considered
Bhāradvāja
the authors of the sixth book of the Ṛgveda. He fathered the
warrior Brāhmaṇa Droṇācārya, the main character in
Mahābhārata. He is also mentioned in Caraka Saṅhitā, an
authoritative ancient Indian text on medicine.
Budha
4 • Refer to Candra.
Ātreya
• Angirasa is a rishi who, along with sage Atharvan, is credited
Bṛhaspati with revealing most of Atharvaveda, the fourth Veda. His wife
5
Angiras is Surūpā, and his sons are Utathya, Samavartana and
Bṛhaspati.
• Maharṣi Bhṛgu is widely considered as one revealed the
Jyotiṣaśāstra. Along with Manu, Bhṛgu made essential
contributions to ‘Manusmṛti’, which was constituted from a
Śukra
6 sermon to a congregation of saints in the state of Brahmavarta
Bhārgava
after the great floods. Married to Khyāti, the daughter of
Dakṣa. Father of Dhātā and Vidhātā. Daughter Śrī or
Bhargavi married Viṣṇu.
Śani
7 • Refer to Sūrya.
Kaśyapa
Rāhu
8 • Not much is found about Maharṣi Paithināsa.
Paithināsa
Ketu • Maharṣi Jaimini was an ancient Indian scholar who founded
9
Jaimini the Mīmāṃsā school of Shad-Darshana and the creator of
[48]
 GRAHA KĀRAKATVAS

Graha
# About the Ṛṣi
Gotra
Jaimini Sutra. He was a disciple of Maharṣi Veda Vyāsa, the
son of Maharṣi Parāśara.

2.1 .1 .2 2
THE B IR TH PL A CE S

According to Jyotiṣa Kalpadruma 2nd Kanda2 – 2nd Śākhā, Sūrya is

born in Kalinga, Candra in the Yamuna, Maṅgala in Avanti, Budha in
Magadha, Bṛhaspati in Sindh, Śukra in Bhoja, Rāhu in Vaitanika and
Ketu in Antarvedi. A similar association is found in Phaladīpikā 2.28b.,
according to which the Grahas have predominant sway over different
regions of India, which are – (a) Sūrya – Kalinga; (b) Candra – Yavana; (c)
Maṅgala – Avanti; (d) Budha – Magadha; (e) Bṛhaspati – Sindhu; (f) Śukra
– Kīṭaka; (g) Śani – Saurashtra; (h) Rāhu – Ambara; (i) Ketu – Parvata.
Both the texts are similar, with differences for Candra, Rāhu and Ketu.
Table 32

# Birthplace Description
Kalinga was an early kingdom in central East India that comprised
almost the whole of Odisha and some parts of Andhra Pradesh and
Chhattisgarh. It was a wealthy and fertile land that extended from
Kalinga
1 the Damodar River/ Gaṅgā to the Godavari River and from the Bay
(Sūrya)
of Bengal to the Amarkantak range in the west. The region was the
scene of the bloody Kalinga War fought by Ashoka of the Maurya
Empire at approximately 265 BC.
Yavana, in early Indian literature, was either a Greek or another
foreigner. The word appears in Achaemenian (Persian) inscriptions
in the forms, Yauna and Ia-ma-nu and referred to the Ionian Greeks
of Asia Minor. They were conquered by the Achaemenid king Cyrus
Yavana
2 the Great in 545 BC. The word was probably adopted by the Indians
(Candra)
of the north-western provinces from this source, and its earliest
attested use in India is by the grammarian Pāṇini (c. 5th century
BC) in the form Yavanānī, which commentators take to mean Greek
script.
Avanti was an ancient Indian Janapada roughly corresponded to the
present day Malva region. According to the Buddhist text, the
Avanti Anguttara Nikaya, Avanti was one of the sixteen great realms
3
(Maṅgala) (Mahājanapada) of the 6th century BC. The Janapada was divided
into two parts by the Vindhyas, the northern part had its capital at
Ujjayini, and the southern part had its centre at Mahishmati.
Magadha Magadha formed one of ancient India’s sixteen Mahajanapadas
4
(Budha) (Sanskrit - “Great Countries”). The kingdom’s core was Bihar, south

2utpannoharkaḥ kaliṅgesu yamunāyāñca candramāḥ| aṅgārakastvavantyāñca māgadhesu

himāṅśujaḥ॥17॥ saindhavesu gururjātaḥ śukro bhojakaṭe tathā| śanaiścarasta saurāṣṭre
rāhurvaināṭike pure| antarvedyātaṁ tathā keturityetā grahabhumayaḥ॥18॥
[49]
 ABOUT THE GRAHAS

# Birthplace Description
of the Gaṅgā; its first capital was Rajagriha (modern Rajgir), then
Pataliputra (modern Patna). Rajagriha was initially known as
‘Girivrijja’ and later became known as Rajagriha during the reign of
Ajatashatru. Magadha expanded to include most of Bihar and
Bengal with the conquest of Licchavi and Anga, respectively,
followed by much of eastern Uttar Pradesh and Odisha. The ancient
kingdom of Magadha is profoundly mentioned in Jain and Buddhist
texts, as it was the leading power in the geographic area where the
Buddha and Mahavira were born. It is also mentioned in the
Rāmāyaṇa, the Mahābhārata, and the Purāṇas.
Sindh is derived from the Sanskrit language and is adapted from
the Sanskrit term Sindhu which means “river”, referencing the
Indus River. The spelling of its official name as Sind was
discontinued in 2013 by an amendment passed in Sindh Assembly.
Sindhu
5 The ancient Iranians referred to everything east of the river Indus
(Bṛhaspati)
as hind from “Sindh”. (In Persian, “s” is sounded “h.”) When the
British arrived in the 17th century in India, then ruled by the
Maratha Empire, they applied the Greek version of the name Sindh
to entire South Asia, calling it India.
Kīṭaka is identified as Gaya, also called Bodh Gaya in India.
However, it is difficult to identify the current location of Kīṭaka.
According to some, it is located in Nepal, where Śrī Gautama
Buddha was born. In the Buddha’s time, Lumbini was situated in
Nepal, east of Kapilavastu and southwest Devadaha. A pillar
Kīṭaka
6 discovered in 1896 is believed to mark the spot of Ashoka’s visit to
(Śukra)
Lumbini. The site was not known as Lumbini before the pillar was
discovered. According to an inscription on the pillar, it was placed
there by the people then in charge of the park to commemorate
Ashoka’s visit and gifts. The park was previously known as
Rummindei, 3.2 km north of Bhagavanpura.
Saurashtra peninsula is bounded on the south and south-west by
the Arabian sea, on the north-west by the Gulf of Kutch, and the
east by the Gulf of Khambhat. From the apex of these two gulfs, the
Saurashtra
7 Little Rann of Kutch and Khambhat, waste tracts half salt morass
(Śani)
half sandy desert, stretch inland towards each other and complete
the isolation of Kathiawar, except one narrow neck which connects
it on the north-east with the mainland of Gujarat.
Ambara is a place with a tiny population in the province of
Mahārāṣṭra, India, which is located in the continent/region of Asia.
Ambara
8 Places near Ambara include Morsi, Shirkhed, Ner Pinglai and
(Rāhu)
Chandur Bazar. The closest major cities include Amravati, Akola,
Nagpur, and Burhanpur.
Parvata is the Himalayan region and includes the countries in the
Parvata north of the Himalayas, including China and Mongolia. One of the
9
(Ketu) names fo Devī Durgā is Devī Pārvati, denoted as the daughter of the
mountain king.

According to Jātakapārijāta 2.25., Maṅgala’s territory is from

Lanka to Kṛṣṇa river, Śukra – Kṛṣṇa river to Gautamika river, Bṛhaspati

[50]
 GRAHA KĀRAKATVAS

is from the Gautamika River to Vindhya, Budha from Vindhya to Gaṅgā

River, Śani is from the Gaṅgā river to the Himalayas.

2.1 .1 .2 3
THE A BO D ES

Bṛhatparāśara 3.32.
devālayajalaṁ vahnikrīḍādīnāṁ tathaiva ca।
kośaśayyotkarāṇāntu nāthāṁ sūryādayaḥ kramāt॥32॥
Temple, watery place, place of fire, sport-ground, treasure-house,
bedroom and filthy ground: these are, respectively, the abodes for the
seven Grahas from Sūrya onward.

The Grahas reside in 7 different places in one’s home. These are (1)
Sūrya – Temple, (2) Candra – Watery places, (3) Maṅgala – Fireplaces, (4)
Budha – Sport-ground or playground, (5) Bṛhaspati – Treasure-house, (6)
Śukra – Bedroom, (7) Śa i– Garbage disposal ground.
Ācārya Varāhamihira agrees to this, and in Bṛhajjātaka 2.12., he
states that Sūrya governs Devasthāna, Candra watery place, Maṅgala the
fireplace, Budha the gaming place or playground, Bṛhaspati the treasury,
Śukra the bedroom, and Śani, the heap of dirt.
ACCORDING TO JĀTAKAPĀRIJĀTA 2.13., CANDRA AND
ŚUKRA ARE WATER DWELLERS, BṚHASPATI AND BUDHA
ARE VILLAGE DWELLERS. AMONG LEARNED MEN,
MAṄGALA, RĀHU, ŚANI AND KETU AND SŪRYA ARE
DWELLERS OF MOUNTAINS AND FOREST S. ĀCĀRYA
VAIDYANĀTHA FURTHER STATES IN 2.21. THAT SŪRYA
ONWARDS GRAHAS GOVERN THE PLACES, NAMELY, A
SHRINE, SHORE OR RIVER BUND, A FIREPLACE, A
PLEASURE GROUND, A TREASURY, A BED -CHAMBER, AND
A HEAP OF RUBBISH. RĀHU AND KETU HAVE THEIR
PLACES IN THE CORNERS OF THE HOUSE.
The application of this Kārakatva of the Grahas is straightforward.
When one visits a temple, one activates Sūrya in his Kuṇḍalī. Likewise,
visiting a watery place, such as a river, lake or water reservoir, activates
Candra and so on. If Candra is involved in a Māraka yoga, the yoga is
triggered when the native visits watery places. We can say that the Grahas
preside in different locations and dominate our being when we visit those
places. For instance, when we visit a Temple, Sūrya in our Kuṇḍalī take
control of ourselves and give us experiences that are consistent with
Sūrya’s state in the Kuṇḍalī. Since Sūrya takes the centre of the stage, we
can temporarily keep Sūrya as the Lagna and Judge the Kuṇḍalī from
there to understand the experiences that we might undergo. Different
people undergo different experiences from their temple visits because of
their different states of Sūrya in their Kuṇḍalī.

[51]
 ABOUT THE GRAHAS

This also tells us which place we must visit to trigger a yoga. Say,
if, in a Dhanu Lagna Kuṇḍalī, there is a Dharmakarmādhipati yoga
involving Sūrya and Budha. The yoga is triggered when the person visits
a temple or a playground because Sūrya and Budha signify them. If the
Dharmakarmādhipati yoga occurs in the 9H, visiting a temple will
undoubtedly be beneficial, as the 9H is associated with temples. On the
other hand, if the yoga happens in the 3H of sports, the yoga might
manifest in a playground. This is merely one of the indications, and there
are many more. For instance, the Dharmakarmādhipati yoga in the 3H
may indicate success from writing or using weapons as they are also the
matters of the 3H. One must blend the Kārakatvas of the Graha, Rāśi, and
Bhāva to conclude.

2.1 .1 .2 4
THE P LA C ES F RE Q UE N TE D

The Grahas are fond of visiting and residing in some places

depicted below. Depending on the most powerful Graha in the Kuṇḍalī, the
Lagneśa and the Janmeśa (Candra Rāśilord), one likes to visit such places.
Also, based on one’s Daśābhukti, this changes. This finds extensive usage
in Praśnaśāstra.
Table 33

# Graha Places
(a) Temple of lord Śiva, (b) an open area, (c) an open place where
1 Sūrya
there is light, (d) a region destitute of water, (e) an Eastern quarter.
(a) Temple of Goddess Pārvati, (b) places abundant with girls and
2 Candra ladies, (c) places abundant with water, (d) herbs and plants, (e) place
where honey or liquor is kept, (f) North-west quarter.
(a) Places resorted to by thieves, or morally fallen people, (b) place
3 Maṅgala abundant with fire (such as a brick kiln, smelting plants etc.), (c)
battlefield, (d) Southern quarter.
(a) Places frequented by learned men and scholars, (b) Temple for
4 Budha lord Viṣṇu, (c) an assembly, (d) Recreation ground, (e) Mathematical
hall, (f) Northern quarter.
(a) Treasury, (b) Aśvattha (sacred fig) tree, (c) Dwelling of Gods and
5 Bṛhaspati
Brāhmaṇa, (d) North-east quarter.
6 Śukra (a) Harem, (b) Dancing hall, (c) Bedroom, (d) South-east quarter.
(a) Dwellings of people having low social stature or the outcasts, (b)
dirty places such as waste disposal ground, (c) Western quarter, (d)
7 Śani
Temple of the devatā Śāstā3 (generally known as Ayyanarkovil in
Tamil and analogous to in Kannada).

3According to Wikipedia, in Tamil Nadu state of India, Aiyanar is used as another name of
the deity Śāstā. The earliest reference to Aiynar-Śāstā is from the Arcot district in Tamil
Nadu. The stones are dated to the 3rd century C.E. They read “Ayanappa; a shrine to
[52]
 GRAHA KĀRAKATVAS

# Graha Places
Rāhu and (a) Anthill, (b) the dark holes and pits occupied by serpents, (c) South-
8
Ketu western direction, (a) place enveloped in darkness (Phaladīpikā).

2.1 .1 .2 5
THE L OK AS

Regarding the Lokas governed by the Grahas, Jyotiṣa Kalpavṛkṣa

2.2.85-86 quotes from Jyotirnibandha that Bṛhaspati is the Kāraka for
Devaloka, Candra and Śukra – Manuṣyaloka, Sūrya and Maṅgala –
Pitṛloka, Budha and Śani – Tiryāgaloka. According to Varāhamihira,
Bṛhaspati – Devaloka, Candra and Śukra – Pitṛloka, Sūrya and Maṅgala
– Tiryāgaloka, Śani and Budha – Narkaloka. There are differences
regarding the governorship of Pitṛloka, Tiryāgaloka and Narka Loka. The
differences are shown in the following table –
Table 34
# Loka Jyotiṣa Kalpavṛkṣa Bṛhajjātaka
1 Devaloka Bṛhaspati Bṛhaspati
2 Manuṣyaloka Candra and Śukra Candra and Śukra
3 Pitṛloka Sūrya and Maṅgala -

Cattan.” This is followed by another inscription in Uraiyur near Tiruchirapalli which is

dated to the 4th century C.E. Literary references to Aiyanar-Cattan are found in
Silappatikaram, a Tamil work dated to the 4th to 5th centuries C.E. The Tamil sangam
classics Purāṇanuru, Akananuru etc. refer to ayyanar and “cattan” in many poems. There
are several numerous references to sasta in sangam works. Some Tamil inscriptions of
sangam times and also of the later pallava and chola period coming in from various parts of
the empire refer to him as sevugan and mahasasta. The hymns of some alwars like
tirumangai alwar and nammalwar in temples like tirumogur near madurai refer to sasta. A
Sanskrit work dated prior to the 7th century known as Brahmanda Purāṇa mentions
Shasta as harihara suta or son of Śiva and Narayana (Viṣṇu). There are references in
purāṇas that narrate as to how sasta during his tenure on earth long ago conducted
discourses on vedas and vedantas to a galaxy of gods and sages. Later on the Saivite
revivalist Appar sang about Shasta as the progeny of Śiva and tirumāl (Viṣṇu) in one of his
Tevarams in the 7th century. The child saint tirugnanasambandar in one of his song’s
praises ayyanar as celibate god, invincible and terrible in warfare, taking his abode
alongside bhootaganas of Lord Śiva. The place sanctity and history document or
sthalapurāṇam of tiruvanaikkaval, a saivite temple near trichy, which was first documented
by sage kasyapa informs us that sasta once served lord sivan at that site and after being
blessed with a vision was instructed by lord to take abode in the outer sanctorum. It says
that sasta continues to worship lord during the day of tiruvadirai. Adi Sankara also has
referred to ayyanar in sivanandalahari in one Śloka. Some ancient hagiographies have
accounted that Śrī sankara was a deivamsam (divine soul portion) of sree sasta(sevugan),
the same way as tirugnana sambandar was a divine portion of skanda and sundarar a
divine portion of alalasundarar. He is also known to have composed Ślokas praising the
deity but the same are not available to us as of today. From the Chola period (9th century
C.E) onwards the popularity of Aiyanar-Shasta became even more pronounced as is attested
by epigraphy and imagery.
[53]
 ABOUT THE GRAHAS

# Loka Jyotiṣa Kalpavṛkṣa Bṛhajjātaka

4 Tiryāgaloka Budha and Śani Sūrya and Maṅgala
5 Narka Loka - Śani and Budha

ŚRĪ MUKUNDA VALLABHA MIŚRA RECONCILED THESE

DIFFERENCES AND STATED HIS VIEWS IN HIS BOOK
PHALITA MĀRTAṆḌA ŚLOKA 2.57. HE STATES THAT SŪRYA
AND MAṄGALA INDICATE MṚTYULOKA, ŚUKRA, CANDRA
PITṚLOKA, BUDHA PĀTĀLA LOKA, BṚHASPATI SVARGA
LOKA AND ŚANI NARKA LOKA.
According to Bṛhajjātaka 25.14, we must check the stronger among
Sūrya and Candra. The Loka represented by the lord of the Dreṣkāṇa
indicates the Loka from where the native has arrived from the previous
life.
R a sh i D 1 Ge n e ra l Shadbal % ( 100 or mor e = s tr ong)
In the Kuṇḍalī of
290
Swami Vivekananda, Ma Ke 300

Sūrya is stronger than 212

Candra in Ṣaḍbala. In 159 159
148 145 143
the Dreṣkāṇa, we notice
that Sūrya is in Siṅha Me Ve gl 100

Dreṣkāṇa, which Sūrya Sa

lords. According to SuAs Ra Jp
Mo mn
0
Su Mo Ma Me Jp Ve Sa

Ācārya Varāhamihira,
Sūrya indicates Tiryāgaloka, and according to Jyotiṣa Kalpavṛkṣa, it is
Pitriloka, the Loka of the Ṛṣis. Should we use this Dreṣkāṇa or another
Dreṣkāṇa? Jagannatha Dreṣkāṇa is constructed starting from the
Cararāśi in Trikoṇa to the concerned Rāśi. In the Jagannatha Dreṣkāṇa,
we notice that Sūrya is in Bṛhaspati’s Dreṣkāṇa, indicating Devaloka.
Could it be possible that Swamiji descended from Devaloka?
Pa ra sh a ra D re kka n a Ja g a n n a th D re kka n a
Śrī Rāmakṛṣṇa
Me Mo
recounted a dream. “I Ma Me Ra Ma
Sa
saw in my Samadhi
beyond the levels of all Ra
the heavens, all dualistic
Ve Sa
heavens. I left them all Mo Ke As Su Ve
behind and went to the
highest, highest, highest Jp SuAs Jp Ke
Loka, just beneath the
absolute sky, and I found seated there seven Ṛṣis, the Saptaṛṣis seated in
Samadhi. And I said, ‘I got there, and I disappeared, my form
disappeared, and a piece of the absolute from the sky came down in the
form of a baby and landed in the lap of one of the sages.’

[54]
 GRAHA KĀRAKATVAS

He says that the Pa ra sh a ra D re kka n a Shadbal % ( 100 or mor e = s tr ong)

baby was me and the Ve Ra Me

300 275

sage with the big beard

was Naren, this boy, and As 182
170
SuSa
this baby whispered into 143
120 129 133

the ear of the Sage… 100

‘Will you come to the

earth with me? I am Ke Jp Mo Ma 0 Su Mo Ma Me Jp Ve Sa
going down. Will you be
a child, and will you let me be the sage? It is a beautiful inversion of the
roles there. And the sage looked up and said, ‘Yes, of course,’ and the
child was first born as Śrī Rāmakṛṣṇa and the sage later as Naren. So,
this was wonderful.” From this, it appears that Swami Vivekananda is
born from the Pitṛloka, which of the Ṛṣis, or perhaps the Devaloka.
R a sh i D 1 Ge n e ra l Ja g a n n a th D re kka n a
In the Kuṇḍalī of
Śrī Rāmakṛṣṇa Ve Ra Jp Mo
Paramahaṁsa, we notice
Mo Su Jp
that Sūrya is also the Me As Me Sa
KeVe
strongest. In the
Parāśara Dreṣkāṇa, Ma mn Ra
Sūrya is in Śani’s
Dreṣkāṇa that is gl Ke Sa SuAs Ma
according to JyotiṢa
Kalpavṛkṣa Tiryāgaloka and according to Ācārya Varāhamihira Narka
Loka. This is impossible for such a holy personality. However, we notice
that, in Jagannatha Dreṣkāṇa, Sūrya s in Tulā Rāśi, indicating
Tiryāgaloka or Pitṛloka.
Some scholars advise to look at the Rāśi dispositor of the stronger
among Sūrya and Candra and check its placement in the Dreṣkāṇa. In
Swami Vivekananda’s Kuṇḍalī, Sūrya is the strongest and is in Dhanu
Rāśi, owned yBṛhaspati. Bṛhaspati is in Tulā Dreṣkāṇa (in both Parāśara
and Jagannatha), indicating Manuṣya Loka. In the case of Śrī Rāmakṛṣṇa,
Sūrya is in Kumbha Rāśi, and the lord Śani is in Kumbha Navāñśa (in both
Parāśara and Jagannatha). Śani indicates Narka Loka, which is not
possible for Ś Rā ṛṣṇa.
k The readers are advised to use their discretion
to conclude. I did not find this rule working consistently, perhaps due to
some hidden rules.
Like the lokas, there are seven lower spiritual planes governing
animal instinct and bestiality in human beings. They are Atala, Vitala,
Sutala, Talātala, Rasātala, Mahātala, Pātala. Although being in
Human form, live like an animal, go to these talas after death. Atala is just
below the Bhuloka and is least severe, while the most severe is the Pātala.

[55]
 ABOUT THE GRAHAS

Given below are the Lokas associated with the Grahas are the
teachings of Pt. Sanjay Rath. The Loka to which the soul goes after death
can be known from the Puṇya Cakra. The Puṇya Cakra is created for the
moment one dies, and the whereabouts of the soul, and overall Karma of
the life etc., can be read from that Kuṇḍalī. The Loka ascended by the Soul
can be known from the Graha in the 12H or if the 12H is vacant, then from
the 12L. The details of Puṇya Cakra can be studied in another chapter.
Table 35
Graha
# Loka Meaning
governance
The Graha Earth- the planet where one must experience
1 Bhu Maṅgala
the results of all the past karmas.
2 Bhuva Sūrya The solar and the planetary system.
The heaven or the Svarga, a place of sense enjoyment or
pleasures. A place where all the good deeds (done with
3 Sva Śukra
some selfish motives) are rewarded. Work done with
selfless motives take someone to even higher Lokas.
The abode of mahāpuruṣa. Those who people who led a
4 Mahā Budha
very righteous life.
The abode of those who dedicated their lives to the
5 Jana Candra upliftment of the people and redemption of the sinful and
troubled souls.
The abode of the tapasvīs who dedicated their life doing
6 Tapa Śani
tapasyā. Tapasyā = severe spiritual penance.
The highest spiritual plane. This is a place for someone
7 Satya Bṛhaspati who has spoken and supported truthfulness throughout
their life.

2.1 .1 .2 6
THE UD AY A S

According to Kṛṣṇīyam 1.18, Sūrya, Maṅgala, Śani and Rāhu are

Pṛṣṭodaya Grahas; Candra, Budha and Śukra are Śīrṣodaya Grahas, and
Bṛhaspati is Ubhayodaya Graha. The text states that, when the Lagna is
unoccupied, and Lagna is in a Śīrṣodaya Rāśi, the results are Śubha. In a
Pṛṣṭodaya Rāśi, the results are Aśubha, and in the Ubhayodaya Rāśi, the
results are ordinary (neither Śubha nor Aśubha). The Graha occupying the
Lagna determines the result when the Lagna is occupied. Nothing has been
said about Ketu, which I think should be classified as Śīrṣodaya, as he is
the reverse of Rāhu.
ACCORDING TO JĀTAKAPĀRIJĀTA 2.11., SŪRYA, MAṄGALA,
RĀHU AND ŚANI RISE WITH THEIR HIND (LEGS) PART,
ŚUKRA, CANDRA AND BUDHA RISE WITH THEIR HEAD, AND
BṚHASPATI WITH BOTH HEAD AND LEGS.

[56]
 GRAHA KĀRAKATVAS

We notice that the Krūras are Pṛṣṭodaya and Śubhagrahas are

Śīrṣodaya. Among the Rāśis, the Dinabalī Rāśis are Śīrṣodaya and
Rātribalī Rāśis Pṛṣṭodaya, with some exceptions. Śīrṣodaya means rising
with head and indicate good things, while Pṛṣṭodaya means rising with
back and indicate obstacles. Ubhayodaya is neither too good nor too bad,
only ordinary. It sways towards good or bad depending on other factors.
The table below gives the Udaya lists of both Grahas and Rāśis and
compare them with Dinabalī and Rātribalī Grahas and Rāśis.
Table 36

# Udaya Graha Rāśi

Siṅha, Kanyā, Tulā Vṛścika and
Candra, Budha, Śukra and
Kumbha
Ketu
1 Śīrṣodaya The Dinabalī Rāśis are Siṅha,
The Dinabalī Grahas are Sūrya,
Kanyā, Tulā, Vṛścika, Kumbha
Bṛhaspati and Śukra
and Mīna
Meṣa, Vṛṣabha, Karka, Dhanu
Sūrya, Maṅgala, Śani and
and Makara
Rāhu
2 Pṛṣṭodaya The Rātribalī Rāśis are Meṣa,
The Rātribalī Grahas are
Vṛṣabha, Mithuna, Karka,
Chandra, Maṅgala and Śani
Dhanu and Makara
Mithuna and Mīna
Bṛhaspati One Dvisvabhāva Rāśi from
3 Ubhayodaya Budha is strong throughout the each Dinabalī and Rātribalī
day group of Rāśis are converted to
Ubhayodaya.

2.1 .1 .2 7
THE DV I PĀ D ĀD I C L ASS IF I CAT I ON

Jātakapārijāta 2.12.
Sūrya and Budha are in the form (Svarūpa, Ākṛti) of Birds (Vihaga),
Candra reptile (Sarīsṛpa), Bṛhaspati and Śukra Biped (Dvipāda) and
Śani and Maṅgala Quadruped (Catuṣpada)

The animal kingdom is divided into four major classes based on

various stages of evolution. The first stage in evolution is the creation of
fishes and aquatic mammals, which do not have legs. The animals on the
lands without legs are the snakes, serpents and various other creatures
who slither. The next in the evolution cycle are the amphibians and
reptiles. The amphibians such as frogs and salamanders that live equally
well in both water and land and are the link between water and land
creatures. The amphibians evolved into Reptiles such as dinosaurs,
crocodiles, iguanas, and lizards. From Jyotiṣa standpoint, they are
classified in the same group as aquatic creatures. The aquatic creatures
and reptiles are governed by Candra, the Kāraka of Jala (water).

[57]
 ABOUT THE GRAHAS

With time, the reptiles evolved into birds. Some pre-historic birds,
such as Archaeopteryx and Pteranodon, are the missing links between the
reptiles (dinosaurs) and the birds. Sūrya and Budha are the governors of
various kinds of birds. Sūrya is the mighty one; hence, he governs powerful
birds such as vultures, kites, eagles etc., that are mainly carnivorous. On
the other hand, Budha is a non-violent and vegetarian prone Graha,
indicating the entire fruit, nuts and insects eating birds such as sparrow,
pigeon, parrot etc. The birds represented by Sūrya are powerful and can
fly for long distances, as characterised by Sūrya.
Another line of evolution led to the creation of the four-legged
creatures called Catuṣpada in Jyotiṣa. They represent the entire animal
kingdom except those who can stand on their two legs, such as humans,
orangutans, monkeys, and chimpanzees. The animals can be classified into
herbivorous and carnivorous. Another classification is domesticated and
wild animals. The governors of quadrupeds are Śani and Maṅgala. Śani is
known for labour, the ability to carry loads and removing sorrows. Hence,
the domesticated animals and pets, viz. cows, bulls, buffaloes, dogs, and
cats, are governed by Śani. Śani also governs the wild herbivores such as
nilgai, elephants, giraffes, horses etc. The wild animals that are also
predatory, such as tigers, lions, hyenas etc., are governed by Maṅgala. It is
said that Maṅgala also governs domesticated carnivores such as cats and
dogs. According to some, Maṅgala also governs some small animals such
as rats, mice, and moles.
In the evolution cycle, the final stage is the development of the
bipeds known for their most giant brain to body mass ratio. The bipeds
stand on their foot and are known for their skilful usage of hands and tools.
The bipeds are governed by Bṛhaspati and Śukra, known for their supreme
knowledge and usage of the brain. The bipeds can be classified mainly into
humans and non-humans, such as monkeys, chimpanzees, gorillas, or
orangutans. Bṛhaspati governs humans, and Śukra governs non-humans.
Nothing is said about Rāhu and Ketu. Rāhu governs all kinds of
serpents and poisonous animals. Rāhu is the Kāraka for Sarpa (snakes)
and Nāga (cobra). On the other hand, Ketu governs the insect world,
including microorganisms. Ketu is associated with small and minute
things and is often seen for insect bites or such issues. The insect world is
divided into terrestrial insects (what we call insects) and aquatic insects
(like crustaceans, shrimp etc.). Among them, Ketu is associated with land
insects. The aquatic insects are governed by Candra, the governor of the
waters.

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 GRAHA KĀRAKATVAS

2.1 .1 .2 8
THE W OR KI N G ST Y LES

In a negotiation or interaction between two parties, there are four

possible ways as per the Ancient Hindu Śāstras – Sāma, Dāma, Daṇḍa and
Bheda. These are called Nīti (नीस्त), which can be roughly translated as
Policy or Working styles. In his translation of Jātakapārijāta Śloka 2.26,
Śrī GK Ojha quotes Rudrabhata regarding the working styles of the
Grahas. Śrī Rudrabhatta says that the working style of the Grahas is
derived from their castes. For instance, one having traits of Brāhmaṇa
Varṇa would go for reconciling, while those of Kṣatriya Varṇa go for violent
actions such as punishment and defeating the foe. The association of the
Graha, Varṇa and their working styles are given below in the following
table –
Table 37
Working
# Meaning Varṇa Graha
approach
साम Sāma Brāhmaṇa Bṛhaspati
1 Amicable reconciliation.
Varṇa and Śukra
दाम Dāma To bribe or pay money to settle the Vaishya Budha and
2
matter. Varṇa Candra
To punish, use force to crush the
दण्ड Daṇḍa Kṣatriya Sūrya and
3 opposing party, protect one’s
Varṇa Maṅgala
territory, violence.
ेद Bheda Dissension: make two parties fight Śudra
4 Śani
and lose. Varṇa

According to Jyotiṣa Kalpadruma 2.83-84., the associations are

– (1) Bṛhaspati and Śukra – Sāma, (2) Maṅgala and Sūrya – Daṇḍa, (3)
Candra – Dāma, and (4) Budha, Śani, Rāhu and Ketu – Bheda. The
difference between Jātakapārijāta and Jyotiṣa Kalpadruma is that Budha
is classified as Dāma in Jātakapārijāta, whilst Bheda in Jyotiṣa
Kalpadruma. Furthermore, Jyotiṣa Kalpadruma states that Rāhu and
Ketu are Bheda, while Rudrabhata is silent.
The text also states the method of verifying this in a Kuṇḍalī. It
asks us to check the strongest Graha among those positioned in 1, 3, 4, 6,
7, 10 and 11. Also, check the Navāñśa dispositors of the Grahas located in
these places. The strongest Navāñśa lord would indicate the predominant
niti of the person. Check the combination in various proportions.

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 ABOUT THE GRAHAS

2.1 .1 .2 9
THE K U ṆḌ A LI N Ī CA KR A

KuṢḍalinī means the “coiled one”. It is the śaktī (primal energy,

feminine force), located at the base of the spine called the Mūlādhāra.
When the energy is awakened, it rises from the base of the spine to the
crown of the head and meets the Puruṣa at the Sahasrāra cakra situated
above the head. Kuṇḍalinī awakening is said to result in deep meditation,
enlightenment and bliss. The awakening involves the Kuṇḍtlinī śaktī
moving up the central channel (Suṣumnā nāḍī).
Many systems of yoga focus on the awakening of Kuṇḍ lan through
meditation, Prāṇāyama breathing, the practice of asana and chanting of
mantras. One commonly reports the Kuṇḍalinī experience to feel an
electric current running along the spine in physical terms. Let’s see the
mapping of the Grahas with 7 Cakras starting from Mūlādhāra cakra as
given by the learned author Śrī Ramesh Candra Bhattacharya in Jyotiṣa
Kalpavṛkṣa as a comment to the Ślokas 2.2.105-106. The Śloka gives the
association of the Graha and the body parts as per the Tantra texts viz.,
Sūrya – ādacakra, Candra – Bindu Cakra, Maṅgala – Locana (eyes),
Budha – Hṛdaya (Heart), Bṛhaspati – Udara (stomach), Śukra - Śukra
(Semen), Śani – Nābhi (Navel), Rāhu – Mukha (face), and Ketu – Hasta
and Pāda (palm and foot).
I am less convinced about the association of the Cakras with the
Grahas by the learned author Śrī Ramesh Candra Bhattacharya.
Therefore, I stated my opinion in the column Kāraka2* in the table below
with due respect. The association is mainly based on the Tattva
assignment of the Grahas. For instance, the Mūlādhāra Cakra is of
Pṛthvītattva, which is why Budha must represent it, and so on. On the
other hand, the two highest Cakras, Ājñā and Sahasrāra, do not have any
specific Tattva assignment. Therefore, they must be assigned to the two
Prakāśa Grahas, Sūrya and Candra. I believe Candra should be associated
with the Ājñā, the 3rd eye, and the power to see. In comparison, Sahasrāra
connects us to the almighty Divine, the highest limit, which is why this
must be denoted by Sūrya, the cause of all creation, the creator, the Ātma,
and the Paramātmā.
Table 38
Kuṇḍalinī Meanin Bījākṣar Bhut Kāraka
# Padma Kāraka
Cakra g a a 2*
Root Caturdala िं (lam) Pṛthv
1 Mūlādhāra Maṅgala Budha
Cakra Padma (4) ī
Svādhiṣṭhā Sacral Ṣaḍadala वं (vam)
2 Jala Sūrya Śukra
na Cakra Padma (6)

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 GRAHA KĀRAKATVAS

Kuṇḍalinī Meanin Bījākṣar Bhut Kāraka

# Padma Kāraka
Cakra g a a 2*
Solar Daśadala रं (ram)
3 Maṇipura Agni Śukra Maṅgala
Plexus Padma (10)
Dvādaśada
Heart यं (yam)
4 Anāhata la Padma Vāyu Budha Śani
Cakra
(12)
Throat Ṣoḍaśadala हं (ham) Ākāś Bṛhaspat
5 Viśuddha Candra
Cakra Padma (16) a i
Third Dvidala ॐ (OM)
6 Ājñā - Śani Candra
Eye Padma (2)
Sahasradal
Crown ॐ (OM) Bṛhaspa
7 Sahasrāra a Padma - Sūrya
Cakra ti
(100)

Table 39

Kuṇḍalinī
# Key Characteristics
Cakra
1 Mūlādhāra Instinct, sensuality, security, survival, stability
Sex hormones, genitourinary system, adrenals, reproduction,
2 Svādhiṣṭhāna relationships, creativity, basic emotional needs, pleasure,
enthusiasm, passion, addictions, violence
Metabolic, digestive systems, pancreas, adrenal cortex, digestion,
3 Maṇipura conversion of food into energy, personal power, fear, anxiety,
introspection, expansiveness, growth
The immune system, endocrine system, compassion, tenderness,
4 Anāhata unconditional love, equilibrium, rejection, well-being, circulation,
spiritually, devotion
Communication, expression, thyroid hormone, growth and
5 Viśuddha
maturity, independence, lucid dreaming
Pineal and pituitary gland, melatonin hormone, vision, sleep and
6 Ājñā wakefulness, balancing higher and lower selves, self-trust,
intuition
The endocrine system, central nervous system, hypothalamus,
7 Sahasrāra universal consciousness, unity, awareness of self, vis-à-vis
supreme consciousness

2.1 .1 .3 0
THE F ATH E R AN D THE M OT HE R

According to Phaladīpikā, the Kārakatva of father, mother,

paternal uncles, and maternal aunts are as follows – (1) Day birth: Father
= Sūrya and Mother = Śukra, (2) Night birth: Father = Śani and Mother
= Candra. Paternal Uncle and Maternal Aunt take the place of Mother and
Father in a different half of the day. This means, (3) Night birth: Paternal
Uncle = Sūrya and Maternal Aunt = Śukra, (4) Day birth: Paternal Uncle
= Śani and Maternal Aunt = Candra. Likewise, (5) Candra signifies the left

[61]
 ABOUT THE GRAHAS

eye, while (6) Sūrya right eye. (7) Maṅgala signifies the younger brother,
and (8) Bṛhaspati, the eldest one. Budha signifies the adopted son.
Table 40

# Graha Day birth Night birth

1 Sūrya Father Paternal uncle
2 Candra Maternal aunt Mother
3 Śukra Mother Maternal aunt
4 Śani Paternal uncle Father

2.1 .1 .31
THE S EN S E O RG AN S

According to Phaladīpikā 2.26, Candra represents the body and

Sūrya, the soul. Maṅgala and the other Grahas denote the five senses. The
enemies of Sūrya and Candra, viz. Rāhu Guḻika and Ketu cause trouble to
the body and the soul. (a) Budha: Smell (nose); (b) Śukra and Candra:
Taste (tongue); (c) Sūrya and Maṅgala: Sight (eyes); (d) B haspati:
Sound (ears). (e) Śani, Rāhu and Ketu: Touch (skin).
The association of the Sensory organs are based on the Tattva of
the Grahas. The association of the senses with the Tattva are (1)
Agnitattva – sight, (2) Pṛthvītattva – smell, (3) Vāyu Tattva – Touch, (4)
Jalatattva – Taste, and (5) Ākāśatattva – Sound. The organs are assigned
to the Grahas based on the tattvas. This is different from the assignment
of the body organs where eyes are assigned to Śukra and Skin to Budha.
Typically, the skin diseases are seen from afflicted Budha, but the inability
of the skin to receive a feeling of heat or cold, the feeling of touch (sparśa)
etc., should be seen from Śani instead. Similarly, the eye defects or
disfiguration or beauty of the eye shape should be seen from Śukra, but the
ability of the eyes to see clearly must be seen from Sūrya and Maṅgala.
Table 41
# Graha Sense organs Sense Tattva
1 Sūrya Eyes Sight Agnitattva
2 Candra Tongue Taste Jalatattva
3 Maṅgala Eyes Sight Agnitattva
4 Budha Nose Smell Pṛthvītattva
5 Bṛhaspati Ears Sound Ākāśatattva
6 Śukra Tongue Taste Jalatattva
7 Śani Skin Touch/Feel Vāyu Tattva
8 Rāhu Skin Touch/Feel Vāyu Tattva
9 Ketu Skin Touch/Feel Vāyu Tattva

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 GRAHA KĀRAKATVAS

2.1 .1 .3 2
THE G R AIN S

According to Phaladīpikā 2.26, the grains governed by the

Grahas are (a) Sūrya – Wheat; (b) Candra – Rice; (c) Śani – Sesame;
(d) Maṅgala – Dāla (pulses); (e) Budha – Green gram; (f) Bṛhaspati –
Bengal gram; (g) Śukra – Seim bean (Dolichos bean or lablab); (h) Rāhu
– Black gram; (i) Ketu – Horse gram.
Table 42

Graha
# Details
Grains
• Wheat is a grass widely cultivated for its seed, a cereal grain
globally staple food. The many species of wheat together make
up the genus Triticum; the most widely grown is common wheat,
Triticum aestivum. The archaeological record suggests that
wheat was first cultivated in the regions of the Fertile Crescent
around 9600 BC. Botanically, the wheat kernel is a type of fruit
called a caryopsis.
• Wheat is grown on more land area than any other food crop.
Sūrya World trade in wheat is more significant than for all other crops
1
Wheat combined. Global demand for wheat is increasing due to gluten
proteins’ unique viscoelastic and adhesive properties, which
facilitate the production of processed foods, whose consumption
is increasing because of the worldwide industrialization process
and the diet’s westernisation.
• Wheat is an essential source of carbohydrates. Globally, it is the
leading source of vegetal protein in human food, having a
protein content of about 13%. When eaten as a whole grain,
wheat is a source of multiple nutrients and dietary fibre.
• Rice is the seed of the grass species Oryza sativa (Asian rice) or
Oryza glaberrima (African rice). As a cereal grain, it is the most
widely consumed staple food for many of the world’s human
population, especially in Asia. After sugarcane and maize, it is
Candra the agricultural commodity with the third-highest worldwide
2 production.
Rice
• Rice is the essential grain regarding human nutrition and
caloric intake, providing more than one-fifth of the calories
consumed worldwide by humans. There are many varieties of
rice grown in different parts of the world.
• Legume or pulse is a plant, fruit, or seed in the family Fabaceae
(or Leguminosae). Legumes are grown agriculturally, primarily
for their grain seed called pulse, livestock forage and hay, and
Maṅgala soil-enhancing green manure. Well-known legumes include
3
Pulses alfalfa, clover, peas, beans, chickpeas, lentils, lupin bean,
mesquite, carob, soybeans, peanuts and tamarind. Fabaceae is
the most common family found in tropical rainforests and dry
forests in the Americas and Africa.

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 ABOUT THE GRAHAS

Graha
# Details
Grains
• A legume fruit is a simple dry fruit that develops from a simple
carpel and usually opens along a seam on two sides. A common
name for this type of fruit is a pod.
• Legumes are notable in that most of them have symbiotic
nitrogen-fixing bacteria in structures called root nodules. For
that reason, they play a crucial role in crop rotation.
• Vigna radiata, alternatively known as the green gram or moong,
Budha is a plant species in the legume family. The mung bean is
4 Green mainly cultivated in India, Pakistan, Bangladesh, Nepal, China,
gram Korea, South Asia and Southeast Asia. It is used as an
ingredient in both savoury and sweet dishes.
• Cicer arietinum is a legume of the family Fabaceae, subfamily
Faboideae. Its different types are variously known as gram or
Bengal gram, garbanzo bean, or Egyptian pea. Its seeds are high
in protein. It is one of the earliest cultivated legumes: 7,500year-
Bṛhaspati
old remains have been found in the Middle East. In 2016, India
5 Bengal produced 64% of the world’s whole chickpeas.
gram,
• Ancient people also associated chickpeas with Śukra because
Chickpea
they were said to offer medical uses such as increasing sperm
and milk, provoking menstruation and urine, and helping to
treat kidney stones. “White cicers” were thought to be especially
helpful.
• Lablab purpureus is a species of bean in the family Fabaceae. It
is native to Africa and is cultivated throughout the tropics for
food. It is commonly called hyacinth bean, lablab-bean, bonavist
bean/pea, dolichos bean, seim bean, lablab bean, Egyptian
kidney bean, Indian bean, bataw and Australian pea. It is the
Śukra
6 only species in the monotypic genus Lablab.
Seim bean
• The hyacinth bean is an old, domesticated pulse and multi-
purpose crop. Due to the seed availability of one forage cultivar,
it is often grown as forage for livestock and as an ornamental
plant. In addition, it is cited both as a medicinal plant and a
poisonous plant.
• Sesamum indicum is a flowering plant in the genus Sesamum,
also called benne. Numerous wild relatives occur in Africa and a
smaller number in India. It is widely naturalized in tropical
regions worldwide and is cultivated for its edible seeds, growing
in pods or “buns”; Tanzania, India, and Sudan are the largest
Śani producers.
7
Sesame • Sesame seed is one of the oldest oilseed crops known,
domesticated well over 3000 years ago. Sesamum has many
other species, most being wild and native to sub-Saharan Africa.
Sesamum indicum, the cultivated type, originated in India and
is tolerant to drought-like conditions, growing where other crops
fail.
Rāhu • Vigna mungo, black gram, urad bean, minapa pappu, mungo
bean.
8 Black
gram • Black gram originated in India, where it has been cultivated
since ancient times and is one of India and Pakistan’s most

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 GRAHA KĀRAKATVAS

Graha
# Details
Grains
highly prized pulses. It is very widely used in Punjabi cuisine
and is often referred to as maah di daal in the native language
by Punjabis. The Coastal Andhra region in Andhra Pradesh is
famous for black gram. The Guntur District ranks first in
Andhra Pradesh to produce black gram.
• Macrotyloma uniflorum, called Kollu in Tamil, Ulavalu in
Telugu and Kulthi in Hindi.
• It is one of the lesser-known beans and is usually used to feed
horses, though it is also commonly used in cooking. In
traditional Ayurvedic cuisine, it is considered a food with
medicinal qualities. It is prescribed for persons suffering from
jaundice or water retention and as part of a weight-loss diet.
Ketu Although rich in proteins (20%), it is consumed only by the
9 Horse farming community and low-income groups due to the less
gram acceptable taste and flavour of cooked products.
• Horse Gram is mainly cultivated in India. It is also cultivated in
Śrī Lanka, Malaysia, West Indies etc. In India, this is grown in
Karnataka, Andhra Pradesh, Orissa, Tamil Nadu, Madhya
Pradesh, Chhattisgarh, Bihar, West Bengal, Jharkhand and in
the foothills of Uttaranchal and Himachal Pradesh. It is
consumed as seed, sprouts, or wholemeal in India, popular in
many parts of India.

2.1 .1 .3 3
THE M ET AL S OR D RA V YAS

According to Phaladīpikā 2.30, the precious stones associated with

the Grahas are - (a) Sūrya: Copper; (b) Candra: Bell-metal; (c) Maṅgala:
Copper ore; (d) Budha: lead; (e) Bṛhaspati: gold; (f) Śukra: silver; (g)
Śani: iron; (h) Rāhu & Ketu: Not mentioned. Śrī Mantreśvara further
states that the articles or apparel for the several Grahas are clothes that
bear their respective colours. But the one belonging to Śani is a rag, while
the one appropriate to Ma gala will be a cloth treated (burnt) with fire.
According to Jātakapārijāta 2.20a., the Kāraka of various Grahas
are as follows – (a) Sūrya – copper (Tāmra), ( ) Candra – gemstones (Mani),
(c) Maṅgala – goldQ (Kanchana), (d)Budha – metallic alloys (Mukti?), (e)
Bṛhaspati – silver (Raupya), (f) Śukra – pearl (Mukta), and (g) and Śani
I en (Ny ya?). We can see some differences between Phaladīpikā and
Jātakapārijāta. The association stated in Phaladīpikā appears more
accurate, as Silver should be associated with Śukra and Gold with
Bṛhaspati.
ACCORDING TO JĀTAKA RATNAMĀLĀ, ONE SHOULD THINK
ABOUT THE GAINS OR LOSSES OF THESE DRAVYAS
DEPENDING ON THE STRENGTH AND WEAKNESSES OF THE
GRAHAS. IT IS ALSO COMMONLY SAID THAT WHEN

[65]
 ABOUT THE GRAHAS
KRŪRAS OCCUPY THE 6H, THE NATIVE GAINS THE
DRAVYAS OF THE GRAHA.
Table 43

# Graha Metals
1 Sūrya Copper
2 Candra Bell metal
3 Maṅgala Copper ore
4 Budha Lead
5 Bṛhaspati Gold
6 Śukra Silver
7 Śani Iron
8 Rāhu NA
9 Ketu NA

2.1 .1 .3 4
THE B O DY M AR K S

According to Phaladīpikā 2.32, (1) Sūrya, Bṛhaspati, Budha and

Maṅgala have a mark or token on the right side. The remaining Grahas,
Candra, Śukra and Śani, have their marks on the left side. (2) The Grahas
indicating marks in various body parts are (2a) Sūrya – Hip, (2b) Candra
– Head, (2c) Maṅgala – Back, (2d) Budha – Armpit, (2e) Bṛhaspati –
Shoulder, (2f) Śukra – Face, (2g) Śani – Leg.
When a Graha is afflicted in a Kuṇḍalī, there could be cuts,
wounds, boils and injuries in the body parts governed by the Grahas. For
instance, it is commonly known that when Śani afflicts the health (say
Lagna, Candra or their lords) in Gocara, it hurts the lower limb,
particularly the calves and the foot. Likewise, an affliction of Budha can
cause boils in the armpits.
Table 44

Side having a
# Graha Body Mark in
mark
1 Sūrya Right side Hip
2 Candra Left side Head
3 Maṅgala Right side Back
4 Budha Right side Armpit
5 Bṛhaspati Right side Shoulder
6 Śukra Left side Face
7 Śani Left side Leg
8 Rāhu NA NA
9 Ketu NA NA

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2.1 .1 .3 5
THE Ś UṢ K A V S SA J AL A

Phalita Mārtaṇḍa 2.13.

Śani, Sūrya and Maṅgala are the Śuṣka Graha. Candra and Śukra are
the Sajala Grahas. Budha and Bṛhaspati’s characteristics depend on the
Rāśis occupied by them. If they occupy a Sajala Rāśi, they are Sajala,
and in Śuṣka Rāśi, they are Śuṣka.

In determining the size of someone’s physical body, the influence

of the Jalatattva on the Lagna, Navāñśa Lagna, and their lords are judged.
The Grahas and Rāśis are classified as Sajala, Nirjala, Ardhajala and
Pādajala. Sajala means one endowed with water; Nirjala is also known as
Śuṣka and means dry, i.e., devoid of water; whereas, Ardhajala means one
partly endowed with water. Among the Grahas, the Sajala Grahas are
Candra and Śukra. Nirjala/Śuṣka Grahas are Sūrya, Śani and Maṅgala. In
contrast, Budha and Bṛhaspati’s class depends on their position in a Sajala
or Nirjala Rāśi. In a Sajala Rāśi, they are Sajala and Nirjala Rāśi, they are
Nirjala.
Among the Rāśis, Karka, Makara and Mīna are Sajala Rāśis;
Mithuna, Siṅha and Kanyā are Nirjala Rāśis; Vṛṣabha, Dhanu and
Kumbha are Ardhajala Rāśis; and, Meṣa, Tulā are Vṛścika are Pādajala
Rāśis. The Ardhajala Rāśis are endowed with 50% water, and Pādajala
Rāśis are endowed with 25% water.
The body is of Jala type, i.e., well-nourished, and plump, when the
Lagna is in a Sajala Rāśi, Lagna is having Śubhayutidṛṣṭi, Lagna is owned,
occupied or aspected by a powerful Sajala Graha or a Śubhagraha, Lagneśa
is having Śubhayutidṛṣṭi, Lagneśa is in a Sajala Rāśi/Añśa, Navāñśa
dispositor of Lagneśa is in a Sajala Rāśi or the Lagna, Navāñśa Lagneśa is
having Śubhayutidṛṣṭi, Navāñśa Lagna is having Śubhayutidṛṣṭi, Lagna is
having yutidṛṣṭi of Bṛhaspati or Budha stationed in a Sajala Rāśi.

2.1 .1 .3 6
THE VE DA S

Jātakapārijāta 2.15a.
Bṛhaspati, Śukra, Maṅgala, and Budha are the lords of four Vedas viz.,
Ṛk, Yajur, Sama, and Atharva.

The Vedas are the most significant texts of the Sanātana Dharma-
the eternal religion called Hinduism. Hindus consider the Vedas to be
Apauruṣeya, which means that the books are not created by humans but
are revealed directly by God Himself. They are considered revelations to
the Maharṣis after intense meditation and texts preserved since ancient
times. Vedas are also called Śruti (“what is heard”), distinguishing them
from other religious texts, which are called Smṛti (“what is remembered”).
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 ABOUT THE GRAHAS

In Mahābhārata, the creation of Vedas is credited to Lord Brahmā. The

Vedic hymns assert that several enlightened Maharṣis skillfully created
them through revelations in profound meditations.
Although there is no creator of the Vedas, Maharṣi Vyāsa is
credited with arranging them into four, the Ṛgveda, the Yajurveda, the
Samaveda and the Atharvaveda. Each Veda further consists of Saṅhitās,
the Araṇyakas, the Brāhmaṇas, and the Upanishads. The Saṅhitās contain
the Mantras; the Araṇyakas, ceremonies such as newborn baby’s rites of
passage, coming of age, marriages, retirement and cremation, sacrifices
and symbolic sacrifices; the Brāhmaṇas, commentaries on rituals,
ceremonies and sacrifices, and the Upanishads, profound philosophy. The
Upāsanā, containing short ritual worship-related sections, is considered by
some scholars as to the fifth part.
The various Indian philosophies and denominations have taken
differing positions on the Vedas. Schools of Indian philosophy that cite the
Vedas as their scriptural authority are classified as Āstika (orthodox).
Other traditions that did not regard the authority of the Vedas are referred
to as “heterodox” Nāstika (non-orthodox), and they include Lokayata,
Carvaka, Ajivika, Buddhism and Jainism.
The Vedas are four, but three among them, Ṛgveda, Yajurveda, and
Samaveda are considered the three principal original divisions, also called
“trayī vidyā”; that is, “the triple science” of reciting hymns (Ṛgveda),
performing sacrifices (Yajurveda), and chanting songs (Samaveda). The
Ṛgveda is the oldest among them.
The Ṛgveda Saṅhitā is the oldest extant text. It is a collection of
1,028 Vedic Sanskrit hymns and 10,600 Ślokas in all, organized into ten
mandalas. The hymns are dedicated to Rigvedic Devatās. The Ṛgveda is
structured based on clear principles – the Veda begins with a small book
addressed to Agni, Indra, Soma, and other Gods, all arranged according to
decreasing total number of hymns in each Devatā collection; for each
Devatā series, the hymns progress from longer to shorter ones, but the
number of hymns per book increases. Finally, the meter is systematically
arranged from Jagati and Tristubh to Anustubh and Gāyatri Chandas as
the text progresses. In terms of substance, the nature of hymns shifts from
the praise of devatās in early books to Nasadiya Sūkta with questions such
as, “what is the origin of the universe? do even Gods know the answer?”,
the virtue of Dāna (charity) in society, and other metaphysical issues in its
hymns.
The Samaveda Saṅhitā consists of 1549 ślokas taken almost
entirely (except for 75 mantras) from the Ṛgveda. The Samaveda Samhitā
has two significant parts. The first part includes four melody collections
(gāna), and the second part three Śloka “books” (ārcika). A melody in the

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 GRAHA KĀRAKATVAS

songbooks corresponds to a Śloka in the ārcika books. Just as in the

Ṛgveda, the early sections of Samaveda typically begin with hymns to Agni
and Indra but shift to the abstract. Their meters also shift in descending
order. The songs in the later sections of the Samaveda have the slightest
deviation from the hymns derived from the Ṛgveda. Two major recensions
have survived, the Kauthuma/Ranayaniya and the Jaiminiya. Its purpose
was liturgical, and they were the repertoire of the udgātṛ or “singer”
priests.
The Yajurveda Saṅhitā consists of prose mantras. It is a
compilation of ritual offering formulas that a priest says while performing
rituals like those performed before the Yajña fire. The earliest and most
ancient layer of Yajurveda Samhitā includes about 1,875 Ślokas that are
distinct yet borrowed and built upon the foundation of Ślokas in Ṛgveda.
Unlike the Samaveda, which is almost entirely based on Ṛgveda mantras
and structured as songs, the Yajurveda Saṅhitās are prose, and
linguistically, they are different from earlier Vedic texts.
The Yajurveda has been the primary source of information about
sacrifices during Vedic times and associated rituals. There are two major
groups of texts in this Veda: the “Black” (Kṛṣṇa) and the “White” (Śukla).
The term “black” implies “the un-arranged, assorted collection” of Ślokas
in Yajurveda, in contrast to the “white” (well arranged) Yajurveda. The
White Yajurveda separates the Saṅhitā from its Brāhmaṇa (the Śatapatha
Brāhmaṇa), the Black Yajurveda intersperses the Saṅhitā with Brāhmaṇa
commentary. Of the Kṛṣṇa Yajurveda, texts from four primary schools have
survived (Maitrayani, Katha, Kapisthala-Katha, Taittirīya), while of the
Śukla Yajurveda, two (Kanva and Madhyandina). The youngest layer of
Yajurveda text is not related to rituals nor sacrifice; it includes the most
extensive collection of primary Upanishads, influential to various schools
of Hindu philosophy.
The Atharvaveda Saṅhitā is the text ‘belonging to the Atharvan
and Angirasa poets. It has about 760 hymns, and about 160 are in common
with the Ṛgveda. Most of the Ślokas are metrical, but some sections are in
prose. Two different versions of the text – the Paippalāda and the
Śaunakīya – have survived modern times. It was compiled last among the
four Vedas and sometimes not included in the list of the Vedas. The
Atharvaveda is sometimes called the “Veda of magical formulas”, an
epithet declared incorrect by other scholars.
The Saṅhitā layer contains mantras to remove maladies believed
to be caused by demons and herbs and nature-derived potions as medicine.
Many books of the Atharvaveda Saṅhitā are dedicated to rituals without
magic, such as philosophical speculations and theosophy. The Atharvaveda
has been a primary source for Vedic culture, the customs and beliefs, the
aspirations and frustrations of everyday Vedic life, and those associated
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 ABOUT THE GRAHAS

with kings and governance. The text also includes hymns dealing with the
two significant rituals – marriage and cremation. The Atharva Veda also
dedicates a significant portion of the text to enquiring the meaning of a
ritual.
The Brāhmaṇas are commentaries, explanation of proper methods
and meaning of Vedic Saṅhitā rituals in the four Vedas. They also
incorporate myths, legends and, in some cases, philosophy. Each regional
Vedic Śākhā (branch) has its own operating manual-like Brāhmaṇa text,
most of which have been lost. A total of 19 Brāhmaṇa texts have survived
into modern times: two associated with the Ṛgveda, six with the Yajurveda,
ten with the Samaveda and one with the Atharvaveda. The substance of
the Brāhmaṇa text varies with each Veda. For example, the first chapter
of the Chandogya Brāhmaṇa, one of the oldest Brāhmaṇas, includes eight
sūktas for the ceremony of marriage and rituals at the birth of a child.
The first hymn is a recitation that accompanies offering a Yajña
oblation to Agni on the occasion of a marriage. The hymn prays for the
prosperity of the couple getting married. The second hymn wishes for their
long life, kind relatives, and numerous progeny. The third hymn is a
mutual marriage pledge between the bride and groom, by which the two
bind themselves to each other. The sixth through last hymns of the first
chapter in Chandogya Brāhmaṇa are ritual celebrations on the birth of a
child and wishes for health, wealth, and prosperity with a profusion of cows
and artha. However, these Ślokas are incomplete expositions, and their
complete context emerges only with the Saṅhitā layer of text.
The Araṇyakas layer of the Vedas includes rituals, discussion of
symbolic meta-rituals, and philosophical speculations. Araṇyakas,
however, neither are homogeneous in content nor structure. They are a
medley of instructions and ideas, and some include chapters of Upanishads
within them. Two theories have been proposed on the origin of the word
Araṇyakas. One theory holds that these texts were meant to be studied in
a forest. In contrast, the other holds that the name came from these being
the manuals of allegorical interpretation of sacrifices, for those in
Vanaprastha (retired, forest-dwelling) stage of their life.
The Upanishads reflect the last composed layer of texts in the
Vedas. They are commonly referred to as Vedānta, variously interpreted to
mean either the “last chapters, parts of the Vedas” or “the object, the
highest purpose of the Veda”. The concepts of Brahman (Ultimate Reality)
and Ātman (Soul, Self) are central ideas in all the Upanishads, and “Know
your Ātman” is their thematic focus. The Upanishads are the foundation
of Hindu philosophical thought and its diverse traditions. Of the Vedic
corpus, they alone are widely known, and the central ideas of the
Upanishads have influenced the diverse traditions of Hinduism.

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 GRAHA KĀRAKATVAS

Araṇyakas are sometimes rdenmifaed as Karmakā ṇḍa (ritualistic

section), while the Upanishads are identified as Jñānakāṇḍa (spirituality
section). In an alternate classification, the early part of Vedas is called
Saṅhitās, and the commentary is called the Brāhmaṇas which together are
identified as the ceremonial Karmakāṇḍa. At the same time, AraṢyakas
and Upanishads are referred to as the Jñānakāṇḍa.
The above synopsis of the content of the Vedas has mainly been
adapted from Wikipedia. The Ṛgveda, or the oldest, is assigned Bṛhaspati
in he u raka.Bṛhaspati is the wisest among all and is the Kāraka for
divine blessings in our life. Bṛhaspati and Budha are considered Jīva, in
the Dhātumūlajīva classification of matter, indicating the tremendous life
force containing in the Ṛgveda, the first among all. Maṅgala governs the
Samaveda and mainly involves Sāmagāna, i.e., singing the hymns. The
Yajurveda is a compilation of ritual offering formulas (sacrifices) that a
priest says when an individual performs ritual actions such as those before
the Yajña fire, and Śukrācarya is given the Kārakatva for this. The last
among them, the Atharvaveda, contains magical incantations to ward off
evil spirits etc., and the Kāraka for this is Budha, the governor of the
Mantr śāstra, and jointly with Maṅgala, Abhicāra – performing or
removing black magic.

2.1 .1 .3 7
THE DI RE C TI ON S

Jātakapārijāta 2.23a.
Sūrya, Śukra, Maṅgala, Rāhu, Śani, Candra, Budha and Bṛhaspati are
respectively the lords of the directions, East, South East, South,
Southwest, West, Northwest, North, Northeast.

There are four Kendra (cardinal) Dik (directions) and 4 Koṇa

(corner) Dik, and each of them is governed by a Graha and Rāśi. Among
the Grahas, the Navagrahas and the Lagna jointly denote ten directions.
These ten directions comprise the eight directions in the horizontal plane
and two directions vertically up and down, in the 3 rd dimension. The
vertically up direction is governed by Ketu, whereas the vertically down by
the Lagna.
From Sūrya to Rāhu, the eight Grahas govern the eight directions,
viz., Sūrya E → Śukra SE → Maṅgala S → Rāhu SW → Śani W ĀsCandra
NW → Budha N → Bṛhaspati NE. The ten directions are also governed by
10 Dikpāla Devatās, who denote the vibratio o, ihose directions. For
instance, E is governed by Indra, SE by Agni, etc. The below table explains
the connections of the directions, with Grahas, Dikpālas, Tattvas, the
weapons wielded by the Dikpālas, their consorts, the associated Rāśis, and
Bhāvas.
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 ABOUT THE GRAHAS
Table 45

# Direction Graha Dikpāla Tattva Wielding Consort

Vajra
1 East Sūrya Indra Pṛthvī acī
(thunderbolt)
Daṇḍa
2 Southeast Śukra Agni Agni Svāhā
(Staff)
Daṇḍa
3 South Maṅgala Yama Yami
(staff)
Khaḍga
4 Southwest Rāhu Nirṛti Śiva
(sword)
Pāśa
5 West Śani Varuṇa Jala Varuṇī
(noose)
Ankush
6 Northwest Candra Vāyu Vāyu Lehari
(goad)
Gadā
7 North Budha Kubera Bhadra
(mace)
Triśūla
8 Northeast Bṛhaspati Īśāna Ākāśa Pārvati
(trident)
Nadir Cakra
9 Ketu Viṣṇu Lakṣmī
(Upward) (discus)
Zenith Padma
10 Lagna Brahmā Sarasvatī
(downward) (lotus)

Table 46

# Direction Graha Rāśis1 Rāśis2* Bhāva

Agnitattva Rāśis
1 East Sūrya Meṣa, Vṛṣabha Lagna
Meṣa, Siṅha, Dhanu
2 Southeast Śukra - Mithuna -
Pṛthvītattva Rāśis
3 South Maṅgala Vṛṣabha, Kanyā, Karka Siṅha 10H
Makara
4 Southwest Rāhu - Kanyā -
Vāyu Tattva Rāśis
5 West Śani Mithuna, Tulā, Tulā, Vṛścika 7H
Kumbha
6 Northwest Candra - Dhanu -
Jalatattva Rāśis Makara,
7 North Budha 4H
Karka, Vṛścika, Mīna Kumbha
8 Northeast Bṛhaspati - Mīna -
Nadir
9 Ketu - - -
(Upward)
Zenith
10 Lagna - -
(downward)

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 GRAHA KĀRAKATVAS

Regarding the Rāśis,

there are two kinds of
associations. In the first kind, the
Rāśis are allotted four Kendra
Dik, whereby, Agni Rāśis are E,
Pṛthvī Rāśis are S, Vāyu Rāśis
are W, and Jala Rāśis are N.
Regarding the 2nd basis,
According to Bṛhajjātaka 5.21 ।
Nāradapurāṇa 55.89. ।
Jātakatattva 2.33. । Sārāvalī
9.13., “If the Lagna is Meṣa or
Vṛṣabha, the women’s bed in
labour is in the Eastern portion of
the delivery room. The directions
of the other Rāśis are, Mithuna:
South Eastern, Karka-Siṅha: Southern, Kanyā: South-Western, Tulā-
Vṛścika: Western, Dhanu: North-Western, Makara-Kumbha: Northern,
Mīna: North Eastern.
The same rule applies to the place in the cot where the women
might lie. Regarding the cot again, its two front legs occupy the quarters
assigned to the 12th and the 3rd houses from the Lagna, and its two hind
legs occupy the quarters assigned to the 6 th and 9th houses.” These
directions are also used in Aṣṭakavarga, where one can predict the presence
of a temple etc., based on the Rāśi having the highest Rekhās in the
Aṣṭakavarga of the concerned Graha. More can be studied in the
Aṣṭakavarga chapter of this book.
The direction associated with the Grahas is of great importance.
When a Graha is vital in a Kuṇḍalī and is the giver of good yogas, the native
attains the results of the yogas by travelling to the concerned direction. For
instance, when Budha is a yoga giver in a Kuṇḍalī, travelling to the
northern direction helps attain the good results of the yoga. On the other
hand, when a Graha is weak and involved in Duryogas, travelling to the
directions denoted by this Graha indicates obstacles and suffering.

2.1 .1 .3 8
THE DIK BA LA

Jātakapārijāta 2.35.
Budha and Bṛhaspati have Dikbala in the East or the Lagna, Śukra and
Candra North and the 4th Bhāva, Śani West and the 7th Bhāva and Sūrya
and Maṅgala South or the 10th Bhāva.

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 ABOUT THE GRAHAS

Dik means Direction, and Dikbala means directional strength.

Grahas attain strength in one of the cardinal directions due to the
alignment of the Grahas Tattva and the Tattva predominating in the
direction. The four cardinal directions are associated with the four Kendras
in a Kuṇḍalī, viz., East = Lagna, West = 7H, North = 4H and South = 10H.
This is the difference from the vertical direction, where upward (Zenith) is
represented by 10H and downward (Nadir) is represented by the 4H. The
four Cardinal directions are governed associated with the following Grahas
and Dikpāla.
Table 47

Direction Dikbali Associated

# Tattva Dikpāla Bhāva
Governor Graha Rāśis
Agnitattva Rāśis
East Budha, Pṛthvī,
1 Meṣa, Siṅha, Indra Lagna
Sūrya Bṛhaspati Ākāśa
Dhanu
Pṛthvītattva
Rāśis
South Maṅgala,
3 Agnitattva Vṛṣabha, Yama 10H
Maṅgala Sūrya
Kanyā,
Makara
Vāyu Tattva
West Rāśis
5 Śani, Rāhu Vāyu Varuṇa 7H
Śani Mithuna, Tulā,
Kumbha
Jalatattva Rāśis
North Śukra,
7 Jalatattva Karka, Kubera 4H
Budha Candra
Vṛścika, Mīna

According to Pt. Sanjay Rath, when a Graha attains Dikbala in a

Kuṇḍalī, the person is blessed by the Dikpāla governing that direction. For
instance, when Śani is in 7H, the person is governed by Varuṇa. If the
person takes up activities or a profession associated with Varuṇa Devatā,
such as international trade, shipping, merchandising, etc., the native
attains success. He further suggests that when a Graha is in Dikbala from
the Āruṛha Lagna, the native attains success if he travels in that direction
for profession and livelihood.
He often quotes my case, whereby the Āruṛha Lagna is Meṣa, and
the 4H is in Karka occupied by Śukra. Śukra’s direction is South-East. At
the commencement of Śukra Daśā, I travelled to Singapore and grew
decently well in my profession. According to him, one’s profession is
strongly associated with one’s image (the Āruṛha Lagna); hence Dikbala
from the Āruṛha Lagna indicate professional success in the direction
indicated by the Dikbali Graha. However, I am not convinced of his
argument.

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 GRAHA KĀRAKATVAS

In my opinion, a Graha takes one in his direction when his Daśā is

current, or he is dominating through any other manner. For instance,
Śukra can give strong results when his Daśā is running or after Marriage,
as Śukra is the Kāraka for marriage. Whether the person is successful in
that direction should be seen from the disposition of the Graha from the
Lagna and Candra Lagna. In my Kuṇḍalī, Śukra is the 7th/12th Lord from
Candra Lagna, occupying the 9H from Candra Lagna, indicating the rise
of luck and fortune through foreign travel.
From Sūrya Lagna, Śukra is the 10L in the 12H, indicating foreign
travel due to work. Since these yogas are present, my Kuṇḍalī can’t be used
for proving the point that because of Śukra’s Dikbala in from Āruṛha
Lagna, I travelled to the Southeast direction and became successful. I have
given the readers various opinions to test and choose what works best.
The Dikbala directions, i.e., Lagna = east, 7H = west, can’t be used
for ascertaining the direction of success. For instance, merely because Śani
is in the 7H, we should not say that the person will succeed in the western
direction. This is because these directions don’t indicate the physical
direction. The physical direction should be read from the directions
governed by the yoga giving Grahas. For instance, let’s say, in a Dhanu
Lagna Kuṇḍalī, Sūrya is the 9L in the 10H in Dikbala. The 10H represents
the southern direction. We should not say that the native will succeed in
the southern direction. Instead, we should say that Since Sūrya is a yoga
giver in the Kuṇḍalī and is vital due to being in Dikbala, one can attain
success from Sūrya’s direction, which is East. Such a person should be
advised to go in the Eastern direction to initiate his career or establish
himself in life. The direction in this matter is invariably reckoned from the
birthplace and not residence.
The Dikbala directions represent the four paths in life, the four
Goals, that are called the Puruṣārthas, Dharma, Artha, Kāma and Mokṣa.
The Lagna is associated with Dharma as it is the Kendra pivoting the
Dharma Trikoṇa. 10H is Artha as it is the pivot of the Artha Trikoṇa. 7H
is Kāma and pivot of the Kāma Trikoṇa. And 4H is Mokṣa and the pivot of
the Mokṣa Trikoṇa. The Kendras being the Pivot of the four Trikoṇa, play
an essential and governing role in their attainment. A Graha, attaining
Dikbala in a Kuṇḍalī, indicate that the Graha will help in the attainment
of that Puruṣārtha. For instance, when Budha and Bṛhaspati are in the
Lagna, they help attain Dharma. Likewise, Candra and Śukra in the 4H
help in the attainment of Mokṣa.
The Dikbala becomes extremely potent when the Dikbala causing
Grahas occupy their Sva or Uccarāśi, where they give rise to Mahāpuruṣa
Yoga. For instance, in a Kuṇḍalī, Budha in Kanyā Lagna is a highly potent
yoga, as Budha is in Dikbala in Lagna and giving rise to the Bhadra
Mahāpuruṣa Yoga. The Tattvas are governed by only the 5 Tārā Grahas,
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 ABOUT THE GRAHAS

Maṅgala to Śani; hence, Sūrya and Candra don’t give rise to these yogas.
Sūrya and Candra are above them, as they are the royal couple, the King
and the Queen and are responsible for governing the entire creation and
the other Grahas. When Sūrya and Candra attain Dikbala in their Sva or
Uccarāśi, they give rise to the yogas for royalty and governorship.
Bṛhaspati is the Kāraka for Dharma. Hence, when a Graha attains Dikbala
and is simultaneously influenced by Bṛhaspati through yutidṛṣṭi, the
Graha becomes even more potent and induced with Dharma to positively
impact the life’s path.
The other conditions of the Dikbali Grahas must also be seen such
as the occupation of a Mitrarāśi, in a Sva, Ucca or Mitra Navāñśa etc. The
Graha should also be devoid of Pāpakartari yoga or defeat in a
Grahayuddha. When a Graha is strong overall, he influences one’s life in a
decisive and meaningful manner. In any case, the power and impact of a
Dikbali Graha should never be underestimated.

2.1 .1 .3 9
THE S IZ E OF T HE O RB ITS

Jātakapārijāta 2.28.
Grahas in the zodiac, reckoned seriatim from Śan following their
length of orbits, are Śani, Bṛhaspati, Maṅgala, Sūrya, Śukra, Budha and
Candra.

Reckoned from Pṛthvī, the geocentric orbits of the Grahas are

arranged in the order of their distance from Pṛthvī. They are arranged from
farthest to nearest as Śani, Bṛhaspati, Maṅgala, Sūrya, Śukra, Budha
and Candra. The fastest Graha is closest to Pṛthvī, and the slowest one is
farthest. The speed of the Grahas and the order in which they are arranged
in orbits are used in various ways.
1. The minimum, maximum and the mean distance of Grahas from Pṛthvī
in AU are depicted in the table below. The Grahas are sorted based on
their mean distance. 1 AU or Astronomical Unit is 149597870.7 Km.
Table 48

Graha Min Max Mean

Candra 0.002427 0.002711 0.002569
Budha 0.552 1.446 0.999
Śukr 0.266 1.736 1.001
Sūrya 0.983 1.017 1.000
Maṅgala 0.372 2.671 1.5215
Bṛhaspati 3.957 6.454 5.2055
Śani 8.05 11.046 9.548
Prajāpati 17.292 21.089 19.1905
Varuṇa 28.817 31.317 30.067
Yama 28.699 50.291 39.495

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 GRAHA KĀRAKATVAS

2. They are used in defining the lord of Horās, the 1/24th portion of a day. In
an Ahorātra, the Horā lord progresses in decreasing speed, i.e., Śani ♄ →
Bṛhaspati ♃ → Maṅgala ♂ → Sūrya ☉ → Śukra ♀ → Budha ☿ →
Candra ☽. The 1st hora-lord of a day defines the lordship of the day, i.e.,
Ravivāra = Sūrya, Somavāra = Candra, Maṅgalavāra = Maṅgala,
Budhavāra = Budha, Bṛhaspativāra = Bṛhaspati, Śukravāra = Śukra and
Śanivāra = Śani.
Table 49

Ravi Soma Maṅ Bud Bṛh Śuk Śan

Vāra
☉ ☽ ♂ ☿ ♃ ♀ ♄
TIM A P A P A P A P A P A P A P
E M M M M M M M M M M M M M M
6-7 ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿
7-8 ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽
8-9 ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄
9-10 ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃
10-11 ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂
11-12 ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉
12-1 ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀
1-2 ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿
2-3 ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽
3-4 ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄
4-5 ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃
5-6 ♄ ☿ ☉ ♃ ☽ ♀ ♂ ♄ ☿ ☉ ♃ ☽ ♀ ♂

2.1 .1 .4 0
THE G A ZE

Jātakapārijāta 2.32.
Sūrya and Maṅgala look upward (Urdhva Dṛṣṭi), Śukra and Budha
sideways (Kaṭākṣa Dṛṣṭi), Candra and Bṛhaspati (Samabhāga Dṛṣṭi)
evenly and Śani and Rāhu downwards.

Along with Dṛṣṭi, Grahas have different gazes, upward, downward,

sideward etc. The Agni and Kṣatriya Grahas, Sūrya and Maṅgala, have an
upward Gaze. The Rajasa Grahas Budha and Śukra have a sideward gaze.
The Sattva Grahas Candra and Bṛhaspati have a forward gaze, and the
Tamasa Grahas, Śani and Rāhu, have a downward gaze. This is a more
profound connotation of a Graha’s gaze. Depending on the strength of the
Grahas, one dominates a particular gaze, whose impact can be seen in
almost all walks of life. The Daśā of the Grahas also impacts one’s gaze. In

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 ABOUT THE GRAHAS

a Daśā of an upward gazing Graha, one might end up physically gazing

upward often and display the characteristics of such gaze.
Table 50

# Gaze Deeper meaning

Head turned upward, optimism, ambition, aspiration, willingness to
take risks, inclined toward quick thinking, jumping to actions, prone
to grab even smallest of opportunities, high faith and confidence on
abilities, indulge in things that are tried before, not afraid of failing
or falling down, courage, indomitable attitude, subject to failures due
to engaging in high risk activities, easily trust others, less concerned
about the background of associates, wiliness to fly or take off, fond of
Upward flying in aeroplanes, fond of activities of space such as space research
1 Sūrya and exploration, exploration of planetary systems, extra-terrestrial
Maṅgala life, exploration of cloud, rain, climatic changes, aurora borealis and
such phenomenon, more concerned about the future than the past,
visionary, foresee things before they come, strong intuition regarding
the future, take calculated risks in untried paths, early adopters of
an idea, disorganized, not believe in detailed planning, embrace
surprises, mentally prepared to act on them, promising innovators,
chief of an organisation, high risk takers, embrace change,
entrepreneur, initiator.
Reverse of upward gaze, drooping head, looking down, pessimism,
caution, averse to risk taking, treading down a proven track only,
deep thinking, introspection, reflection, research, no action before
careful thinking about the pros, cons and the repercussions, prone to
lose opportunities, suffer from lost opportunities due to extreme
caution and averseness to risks, activities associated with digging
downward, marine exploration, boring, mining, excavation,
archaeology, history, evolution, extinction of plants and animals,
interested in understanding the dynamics of the earth’s core and
Downward
mantle, earthquake and tsunami, tectonic movements etc., fond of
2 Śani
mining and excavation equipment or things that go deeper below the
Rāhu
surface such as submarine, choose friends and associates with
extreme caution, after thoroughly verifying their background,
difficult to trust others, sceptical, fear of being cheated, believe in
detailed planning in any travel of activities to avoid surprises,
flustered when encountered with surprises, make excellent and
methodical manager who not open to change, tamas guṇa, indicate
declining energy so that a moving thing comes to an halt, refocus
energy on a fixed place rather than moving ahead, good for things
that require fixity.
Forward gaze indicates unfettered focus to continue one’s movement
forward, a continuation of something that is initiated by the upward-
looking Sūrya and Maṅgala who is known for initiating an activity,
sattva guṇa indicate a continuation of anything to infinity, such as
Forward perpetual name and fame, they are the kāraka for fame, in a Kuṇḍalī
2 Candra when strong Candra and Bṛhaspati associate with the Lagna and the
Bṛhaspati Lagna lord and the Lagna lord is firm, the fame lasts long, a
continuation of an old tradition, not concerned about the outcome
and moving ahead, high optimism, self-driven, calculated risks with
fewer chances of failures, balanced attitude between risks and
caution, subject to fewer failures, forward-looking, suitable for
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 GRAHA KĀRAKATVAS

# Gaze Deeper meaning

moving things that move in one direction on the surface such as
railways, less inclined to change direction, as they don’t gaze
sideward, less aware of what is happening nearby, high focus and
concentration, mentally calm and composed and determined to move
ahead.
Sideward gaze indicates curiosity of what is happening around them,
curious, inclined to explore and understand, less concerned about
moving ahead or in one direction, associated with things that move
on the surface but having a higher degree of freedom such as
vehicles, ships etc., adaptable to varying circumstances, knowledge
Sideward about the surrounding, less focused on continuing something
3 Budha forward, but interested in taking small halts and exploring nearby
Śukra things and places, suitable for sales and marketing activities, that
involves interacting and exploring a new domain or market, both
Budha and Śukra are associated with trade and commerce, exchange
of money, goods and services, transaction-oriented, willingness to
spread influence around them, influencing, communication and
social skills.

In the KuṢḍalī of Swami Vivekananda, the aḍbala of the Grahas

are as shown here. The strength of the four different kinds of gazes are,
Upward = Sūrya + Maṅgala = (145 + 162) / 2 = 153.5. Downward = Śani =
129, Forward = Candra + Bṛhaspati = (94 + 93) / 2 = 93.5, and Sideward =
Budha + Śukra = 123 + 104 = 113.5. We notice that the upward gaze is
strongest compared to downward, sideward, and forward. Swami
Vivekananda had an indomitable attitude; he was a charismatic leader and
high-risk taker. Such people often establish new things and initiate a new
order. He established the order of Śrī Rāmakṛṣṇa Mission.
In my Kuṇḍalī, the upward Gazing Grahas are powerful. When I
was young, I used to gaze upward, even during walking, and even I had
accidental falls a few times. No one knew why I didn’t walk looking at the
road at that time. Now, I know why I did that. I have been fond of looking
at the night sky since very young, which is characteristic of an upward
gaze.

2.1 .1 .41
THE ST HI R Ā DI Q U ALI TI ES

Jātakapārijāta 2.47.
Sages say that Sūrya is steadfast (Sthira), Candra is changeable (Cara),
Maṅgala is violent (Ugra), Budha is a mixture of diverse qualities
(Miśra), Bṛhaspati is gentle (Mṛdu), Śukra is light and easy (Laghu), and
Śani is harsh (Tīkṣṇa).

Ācārya Vaidyanātha states that the sages of the yore stated some
crucial characteristics of the Grahas, which are not covered elsewhere. We
notice that they are classified into seven classes, Sthira, Cara, Ugra, Mṛdu,
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 ABOUT THE GRAHAS

Laghu, Tīkṣṇa, and Miśra. We can associate the Grahas to various

activities based on this classification. This is the basis on which the
Nakṣatras are also classified. This classification can be used in several
ways.
Depending on the Graha governing one’s profession, one might
engage in work suitable for the Graha, as indicated by his class. In
Muhūrta, one can undertake activities on a particular day of the class of
the Graha. For instance, in Sūrya’s day (Ravivāra), one might undertake
activities requiring steadiness, such as laying the foundation of a house or
a city. We can also say that when one undertakes an activity where the
Day and Nakṣatra class aligns, the activities become highly successful. For
instance, trees planted on a Sunday, in Nakṣatras Rohiṇī, Uttarāphālgunī,
Uttarāṣāṛhā, Uttarābhādra, both Sthira, are long-lived and stay for a long
duration.
Table 51
Graha
# Class Suitable for?
Nakṣatra
• They are auspicious for activities needing
movements such as acquiring vehicles,
gardening, going on procession etc. Cara
Candra means movement, indicating things that
Śravaṇa, require movement, like flowing water in
Cara, a river, should be undertaken in these
1 (Movable, Dhaniṣṭhā,
Śatabhiṣā, Nakṣatras. Things that change with time
changeable) either grow or decline and do not remain
Punarvasu,
Svāti the same with time are all movable.
• These Nakṣatras have similar vibrations
as that of Cararāśis and Candra, Budha,
and Śukra Grahas.
• They are favourable for activities that
require persistence, such as coronations,
laying the foundations of cities, sowing
operations, planting trees etc. Activities
that require persistence and steadiness
should be undertaken in these
Sūrya
Nakṣatras. For instance, gṛha-praveśa
Sthira, Rohi ī, (entering a new house), occupying an
2 (Fixed, Uttarāphālgunī, authoritative position, joining a new job,
steady) Uttarāṣāṛhā, laying the foundation of a house etc.,
Uttarābhādra which one expects to continue for a long
time, should be undertaken in this
Nakṣatra.
• These Nakṣatras have similar vibrations
as that of Sthirarāśis and Śani and
Bṛhaspati Grahas.
Mṛdu Bṛhaspati • They are favourable for subtle things
3 (Soft, Citra, such as wearing new apparel, learning
gentle) Anurādhā, dancing, music and fine arts, sexual
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 GRAHA KĀRAKATVAS

Graha
# Class Suitable for?
Nakṣatra
Mṛgaśirā, union, the performance of auspicious
Revatī ceremonies etc. The activities associated
with relaxation, entertainment etc.,
should be undertaken in these
Nakṣatras.
• These Nakṣatras have similar vibrations
as Saumya Rāśis (even signs) and the
Grahas, Candra, Śukra and Budha.
Although these Grahas are also
associated with the Cara Nakṣatras, the
association is because of their swiftness,
while here, it is because of their
gentleness.
• These Nakṣatras are favourable for
Maṅgala, activities that require fierceness,
Ketu* violence, force, weapons, confronting
Bharaṇī, enemies etc. Activities such as
Ugra demolishing a structure, setting fires,
4 (Violent, Magha,
the 3 Pūrvas, capturing others with force, battles etc.,
aggressive) are favoured in this Nakṣatra.
(Pūrvāphālgunī,
Pūrvāṣāṛhā, and • These Nakṣatras have similar vibrations
Pūrvābhādra) as that of Krūrarāśis (odd signs), and
Maṅgala, Ketu, Śani and Rāhu Grahas.
• They are favourable for destructive
activities such as chants, invoking
spirits, imprisonment, murders (Maraṇa
mantra), separation of friends (uccāṭana
Śani, mantra) etc.
Rāhu* • These Nakṣatras have similar vibrations
Tīkṣṇa
5 (Sharp, Mūla, as that of a Graha when he is occupying
harsh) Jyeṣṭha, his Nīca/Śatru Rāśi and also the Grahas
Ārdrā, Maṅgala and Ketu, mainly when they are
Aśleṣā weak and afflicted. An afflicted Budha is
also seen for black magic (abhicāra),
invoking spirits etc. The involvement of
bādhakasthāna and Bādhakeśa are also
often seen in these matters.
• They are favourable for activities
involving swiftness (quickness) such as
putting ornaments, pleasures and sports,
Śukra administering medicine, starting
Kṣipra, Aśvinī, industries, undertaking travels etc.
6 Laghu Puṣya, These are also called Laghu Nakṣatras as
(Short) Hastā, the activities performed in this
Abhijīt Nakṣatras only last for a short duration.
• These Nakṣatras have similar vibrations
as Candra and Budha, who are swift and
changeable.

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 ABOUT THE GRAHAS

Graha
# Class Suitable for?
Nakṣatra
• They are favourable for worshipping, fire
ceremonies (yajña), purchasing furniture
and electronics etc.
Budha
Miśra • These Nakṣatras have vibrations similar
7 Kṛttikā,
(Mixed) to that of Candra and Budha, whose
Viśākhā
nature depends on the Pakṣa and
association with Śubha or Krūras,
respectively.

2.1 .1 .4 2
THE S IGN IF I CA N T KĀ RA KA TV A S

Jātakapārijāta 2.49-50.
A person should divine the self, father, influence, health, vigour and
fortune from Sūrya. From Candra – the character of one’s heart
(emotions), understanding, royal favour, mother and affluence.
Maṅgala – own courage, disease, characteristics qualities, younger
brother, lands, foes and blood (paternal) relations. Budha – one’s
learning, relatives in general, discrimination, maternal uncles, friends,
speech and action. Bṛhaspati – one’s genius, wealth, physical
development, sons and knowledge. Śukra – one’s wife, vehicles,
ornaments, love affairs, pleasures. Śani – settlement in life, livelihood,
cause of death, adversities, and prosperity. Rāhu – paternal
grandfather. Ketu – maternal grandfather.

In Jyotiṣaśāstra, the various events in someone’s life are read from

3 crucial factors, the Bhāva, Bhāveśa and Kāraka. The Bhāva must be
reckoned from both the Lagna and Candra Lagna. Typically, the
indications of the stronger one prevail. A Bhāva governs multiple things
superimposed over each other. For instance, the 2H governs over family,
wealth and speech. When the 2H is fortified, one or more indications of the
2H may be successful in the native’s life. But, unlikely that all indications
are equally successful. It is incorrect to say that one with incredible wealth
is also good in speech. These are two separate significations of the 2H
superimposed over each other.
How to determine which will be more successful than others and
which one will only meagrely benefit? It is only through the Kārakas
differentiation is possible. In this example, the Kāraka for Dhana is
Bṛhaspati, and the Kāraka for speech is Budha. So, it is logical to think
that, when the 2H is fortified, a fortified Bṛhaspati could indicate better
wealth and Budha better speech. However, if Bṛhaspati is afflicted, a
strong 2H and 2L might not be of much avail. If Budha is strong and
Bṛhaspati is afflicted, the native might have great eloquence, but wealth
will be meagre!

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 GRAHA KĀRAKATVAS

Focusing our attention on the Kārakas, undoubtedly, the Kārakas

are to be judged in conjunction with the Bhāvas. However, a Graha like
Bṛhaspati governs multiple things – wealth, children, Dharma, Karma and
Lābha. While we can say that a strong and well placed Bṛhaspati should
positively impact everything he governs, the question is, will all of them be
equally supported? It is hardly so. To address this issue, the concept of
Kārakāt Bhāva is introduced – meaning, reckoning the Bhāva from the
respective Kāraka. For instance, wealth should be judged from 2H from
Bṛhaspati, children from 5H, divine blessings and Bṛhaspati from 9H, and
gains from the 11H. Firstly, the Kāraka must be strong, and secondly, the
concerned Bhāva counted from the Kāraka also must be strong. Only when
both are strong, the Śubha results are strong; else, the results will only be
meagre! This is an extensive topic and is covered in detail in another
chapter. Given here are the key things that should be read from the
Grahas.
Table 52

# Graha Results
Own-self (ātma), father (pitr), influence (prabhava), freedom from ill
1 Sūrya
health (niruja), vigour (Śakti) and fortune (shriya)
One’s emotions (chetana), understanding (buddhi), royal favour
2 Candra
(nrpaprasada), mother (janani) and affluence (sampad)
One’s Courage (satyam), disease (roga), talents and dexterity (guṇa),
3 Maṅgala younger brother (anuja), lands (tbc), foes (ari) and blood (paternal)
relations (jñāti)
One’s learning (vidya), relatives in general (bandhu), discrimination
4 Budha (viveka), maternal uncles (matula), friends (suhrda), speech (vak) and
action (karma).
One’s genius and wisdom (Prajñā), wealth (vitta), physical
5 Bṛhaspati
development (sharira Pushti), sons (tanaya) and knowledge (jñāna)
One’s wife (patni), vehicles (vahana), ornaments (bhushana), love
6 Śukra affairs and sexual habits (Madana), business (vyapara), and pleasures
(saukhya)
One’s longevity (ayu), livelihood (jivana), cause of death (mrtyu
7 Śani karana), adversities and dangers (Vipat), and prosperity (sampad
pradata)
8 Rāhu Paternal grandfather (pitamaha)
9 Ketu Maternal grandfather (matamaha)

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 ABOUT THE GRAHAS

In the Kuṇḍalī of
R a sh i D 1 Ge n e ra l Pa ra sh a ra N a va m sh a
Śrī Mukesh Ambani, one
SuMe As gl Ma
of the richest men on Ve Ke mn
Mo Su Ve Ra
earth, the Dhana Bhāva
is occupied by Lagneśa
Maṅgala. In Ṣaḍbala,
Maṅgala is only Jp Sa gl mn

moderately strong. The

As
Dhaneśa is Śukra, who is Mo Sa Ra
Jp Ke
Me Ma
also moderately strong.
From Candra Lagna, Śani is the Dhaneśa, who is in the 12H Vakrī.
Incidentally, Śani is the strongest Graha in the Kuṇḍalī as per Ṣaḍbala.
Dhana Kāraka Bṛhaspati is moderately powerful, and the 2L from
Bṛhaspati is Budha, who is also moderately powerful.
We notice that the 2L from Bṛhaspati, Budha is in the Lagna
conjunct with Ucca Sūrya, Śukra and Ketu. Śukra is the 2L from the
Lagna. We also notice that the 2L from Candra, Śani, is also aspecting the
Lagneśa in the 2H from the Lagna. The 2L from Bṛhaspati, Budha, in the
Lagna, is aspected by Bṛhaspati. We can say that Budha’s strength and
association with dispositor of Dhana Kāraka Bṛhaspati, Sūrya, in the
Lagna, conjunct with the 2L Śukra that gave rise to a strong yoga for
wealth. Other yogas must be studied as well. But, prima facie, from the
judgement of the Bhāva, Bhāveśa, and Kāraka, we can say that the native
is promised wealth.

2.1 .1 .4 3
THE B HĀ V A K Ā RA K AT VA

Jātakapārijāta 2.51.
The Kārakas of the Bhāvas beginning with the Lagna is (1) Sūrya, (2)
Bṛhaspati, (3) Maṅgala, (4) Candra and Budha, (5) Bṛhaspati, (6) Śani
and Maṅgala, (7) Śukra, (8) Śani, (9) Sūrya and Bṛhaspati, (10)
Bṛhaspati, Sūrya, Budha and Śani, (11) Bṛhaspati and (12) Śani.

Like the Rāśis are lorded by one of the seven Grahas, the Bhāvas
are governed by one or more Grahas. For the success of a Bhāva, the
strength of the Kāraka is essential. For instance, for success and happiness
regarding children, not only the lord of the Rāśi occupied by the 5 th Bhāva
be strong, but also the governor should also be strong. Therefore, although
there are many Kārakas of a Bhāva each governing certain areas, the
primary Bhāva Kārakas are as crucial as the lord of the Rāśis.

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 GRAHA KĀRAKATVAS

For instance, of R a sh i D 1 Ge n e ra l Shadbal % ( 100 or mor e = s tr ong)

the 2H, the Kārakas are Ra 300

Bṛhaspati for Dhana,

Budha for speech and Jp mn 163
174 176

Candra for Kutumba. 130 137

115
141

However, among them, gl VeSa 100

Bṛhaspati is given the

Me
overall governorship of Mo Ma As 0
Ke Su Su Mo Ma Me Jp Ve Sa
this Bhāva. The other
Kārakas are of secondary and tertiary importance. In a Bhāva
assessment, first and foremost, the Grahas occupying or aspecting the
Bhāva, the lord of the Rāśi, holding the Bhāva and the primary kāraka of
the Bhāvas be fortified for the Bhāva to be successful. Once the strengths
of the essential factors are ascertained, the strength and disposition of
the secondary and tertiary Kārakas should be judged. Therefore, we need
vital 2L, Bṛhaspati and Budha, and the 2H from Budha should also be
well placed to have an excellent speech.
In the Kuṇḍalī of Śrī Narendra Modi, the 2L Maṅgala is vital in the
2H with Karmeśa Candra. The Kāraka for 2H, Bṛhaspati is the strongest
Graha in the Kuṇḍalī and is aspecting the Lagna from Kumbha Rāśi,
where he is akin to his Ucca. The Kāraka for speech, Budha, is Ucca and
conjunct with royal Graha Sūrya and Ketu (unpredictable). Bṛhaspati, the
strongest Graha, owns the 2H from Candra. And the 2H from Budha is
owned by Śukra, who is only moderately strong. But Śukra is aspected by
the Kāraka for 2H, Bṛhaspati giving him strength. All these factors made
him a fantastic orator. The conjunction of 10L Candra in the 2H indicates
that the speech has played an essential factor in his meteoric rise. Candra,
although Nīca, has attained Nīcabhanga because of his conjunction with
Maṅgala. Furthermore, his Uccarāśi lord, Śukra, is in 10H from Candra,
also indicating Nīcabhanga.

2.1 .1 .4 4
THE DR EṢ K Ā ṆA I M PA C T

Jātakapārijāta 2.82.
S Nyaand Maṅgala give their effects strongly in the 1st Dreṣkāṇa, Śani
and Candra in the 3rd Dreṣkāṇa and Bṛhaspati and Śukra in 2nd
Dreṣkāṇa. Budha is effective throughout the Rāśi.

The Grahas give a part of their results due to their position in

several Rāśis. The Rāśiphala is vital when the Graha occupies a certain
Dreṣkāṇa. Sūrya and Maṅgala give strong results in the 1st Dreṣkāṇa,
Bṛhaspati and Śukra in the 2nd Dreṣkāṇa and Śani and Candra in the 3rd
Dreṣkāṇa. Budha gives his results throughout the Rāśis. In contrast, we

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 ABOUT THE GRAHAS

know that a Graha gives his Bhāva results closer to the Bhāva Madhya.
Similarly, we can divide a Bhāva into three parts, whereby the results are
said to be felt firmly when a Graha is placed 5 degrees in each side of the
Bhāva cusp.
Coming back to the Rāśi based results, the principle applies very
well to Rāśi based Gocara Phala as well. For instance, the Rāśis associated
with intellectual pursuits is the Vāyu Rāśis, Mithuna, Tulā, and Kumbha.
When the Grahas are connected with Scholarly activities, i.e., Bṛhaspati,
Budha, and Sūrya transit through these Rāśis in their respective effective
Dreṣkāṇas, and associate with the Bhāvas or lords of the Knowledge
bearing Bhāvas viz., 2H, 4H, 5H and 9H, the native is expected to get
involved in some intellectual pursuits. In this case, Sūrya in the 1st
Dreṣkāṇa, Bṛhaspati in the 2nd Dreṣkāṇa and Budha in all the 3 Dreṣkāṇas
will bestow their results. To apply this principle, a fair understanding of
the Rāśi based results of the Grahas must be there.
R a sh i D 1 Ge n e ra l Planet Pos itions
For instance, in Pla Dg Mn Sgn Rx Dig Nav Dig
the Kuṇḍalī of Śrī Ra Asc 12° 21' Libr
Sun 0° 33' Virg
Neutr Cap Neutr
Enemy Cap Neutr
Narendra Modi, Śani is Moo 7° 58' Sco DebXd Virg Neutr
Mar 0° 54' Sco Own Can Debil
in the 30 degree of
th Jp mn Mer 0° 52' Virg R Exalt Cap Friend

Siṅha and Sūrya is in 1st Jup 6° 37' Aqu R Enemy Sco Neutr
Ven 15° 38' Leo Neutr Leo G.En'y
degree of Kanyā. This gl VeSa Sat 29° 39' Leo Neutr Sag Friend
Rah 5° 14' Pis M Neutr Leo Enemy
shows that Śani’s Siṅha Ket 5° 14' Virg M Neutr Aqu Friend
Me Ura 15° 58' Gem Nep 23° 4' Virg
Rāśi Phala and Sūrya’s Mo Ma As
Ke Su Plu 25° 45' Can Mandi 2° 8' Aqu
Kanyā Rāśi Phala will be
strongly felt in his life. The results of Sūrya’s Kanyā Rāśi placements are,
having an effeminate physique and mindset and personality, being
physically weak, adept at singing and playing musical instruments,
speak softly and kindly. Furthermore, the native is scholarly, adept in
Vedas, writing skills, serving elders and devatās, and expert in vehicle
repairs. Barring a few traits such as effeminate looks, physique and
personality, physical weakness etc., we notice that other traits are
fulfilled.
He is a devout person, knowledgeable on a wide range of subjects.
Śani in Siṅha Rāśi make the person fond of writing, reading, skilful,
scornful, devoid of virtues and wife, live by servitude, devoid of own men,
happiness, interested in sinful acts, ill-tempered, mad due to unwanted
desires, carry loads, toil hard, weathered body. However, much of the ill
traits are removed when Bṛhaspati dṛṣṭies Śani. Bṛhaspati’s aspect on Śani
in Siṅha Rāśi makes the person a chief, wealthy in his town, or among his
men, endowed with happiness from progeny (provided progeny yogas are
present), and trustworthy. This is not the conclusion, as a Graha in the 1st
or last degree of a Rāśi is in Rāśi Sandhi, indicating suffering with regards
to the Graha’s Kārakatva.
[86]
 GRAHA KĀRAKATVAS

2.1 .1 .4 5
THE G R AH A IN ŚĪ R Ṣ O DAY A ET C . R ĀŚ I S

Jātakapārijāta 2.86.
A Graha in a Śīrṣodaya Rāśi yield fruit in the initial portion of the
period of life influenced by him. But the same Graha in a Pṛṣṭodaya
Rāśi does it in the final stage. In a Dvisvabhāva Rāśi, he becomes
fruitful always.

Like the Śīrṣodaya etc., Grahas, the Rāśis are also classified as
Śīrṣodaya, Pṛṣṭodaya, and Ubhayodaya. The Śīrṣodaya Rāśis rise with
their head, the Pṛṣṭodaya Rāśis with their hind and the Ubhayodaya Rāśis
with their side. The Śīrṣodaya Rāśis are considered as benevolent, and
Pṛṣṭodaya Rāśis are malevolent. The Ubhayodaya Rāśis are somewhere in
between and sway on either side depending on other influences, Śubha or
Krūra. The Śīrṣodaya Rāśis are Dinabalī, except Mīna and the Pṛṣṭodaya
Rāśis are Rātribalī except for Mithuna.
Table 53
# Udaya Graha Rāśi
Candra, Budha, Śukra
Siṅha, Kanyā, Tulā Vṛścika and
and Ketu
Kumbha
1 Śīrṣodaya The Dinabalī Grahas
The Dinabalī Rāśis are Siṅha, Kanyā,
are Sūrya, Bṛhaspati
Tulā, Vṛścika, Kumbha and Mīna
and Śukra
Sūrya, Maṅgala, Śani
Meṣa, Vṛṣabha, Karka, Dhanu and
and Rāhu
Makara
2 Pṛṣṭodaya The Rātribalī Grahas
The Rātribalī Rāśis are Meṣa, Vṛṣabha,
are Chandra, Maṅgala
Mithuna, Karka, Dhanu and Makara
and Śani
Mithuna and Mīna
Bṛhaspati
3 Ubhayodaya One Dvisvabhāva Rāśi from each
Budha is strong
Dinabalī and Rātribalī group of Rāśis
throughout the day
are converted to Ubhayodaya.

When a period is divided into three parts, beginning, middle, and

end, the Śīrṣodaya etc., Rāśis have a meaningful impact on the results
given by the Grahas. Śīrṣodaya Rāśis are prone to bestow the results about
their characteristics and those of the Grahas occupying them at the
beginning portion. The Pṛṣṭodaya Rāśis are prone to give their results at
the ending portion, and Ubhayodaya Rāśis are prone to give their results
at the middle portion. Depending on the Grahas occupying the Rāśis, the
Results can be classified as follows:

[87]
 ABOUT THE GRAHAS
Table 54

# Graha Rāśi Results

Śīrṣodaya Grahas: Śīrṣodaya Rāśis:
Outstanding results at the
1. Candra, Budha, Siṅha, Kanyā, Tulā
commencing portion
Śukra and Ketu Vṛścika and Kumbha
Śīrṣodaya Grahas: Pṛṣṭodaya Rāśis:
Moderately good results in
2 Candra, Budha, Meṣa, Vṛṣabha, Karka,
the middle portion
Śukra and Ketu Dhanu and Makara
Śīrṣodaya Grahas:
Ubhayodaya Rāśis: Good results throughout the
3 Candra, Budha,
Mithuna, Mīna period
Śukra and Ketu
Pṛṣṭodaya Grahas: Śīrṣodaya Rāśis:
Moderately good results
4 Sūrya, Maṅgala, Śani Siṅha, Kanyā, Tulā
throughout the period
and Rāhu Vṛścika and Kumbha
Pṛṣṭodaya Grahas: Pṛṣṭodaya Rāśis:
Exceedingly bad results in
5 Sūrya, Maṅgala, Śani Meṣa, Vṛṣabha, Karka,
the ending portion
and Rāhu Dhanu and Makara
Pṛṣṭodaya Grahas:
Ubhayodaya Rāśis: Ordinary or bad results
6 Sūrya, Maṅgala, Śani
Mithuna, Mīna throughout the period
and Rāhu
Śīrṣodaya Rāśis:
Ubhayodaya Graha: Outstanding results at the
7 Siṅha, Kanyā, Tulā
Bṛhaspati commencing portion
Vṛścika and Kumbha
Pṛṣṭodaya Rāśis:
Ubhayodaya Graha: Moderately good results in
8 Meṣa, Vṛṣabha, Karka,
Bṛhaspati the middle portion
Dhanu and Makara
Ubhayodaya Graha: Ubhayodaya Rāśis: Outstanding results
9
Bṛhaspati Mithuna, Mīna throughout the period

The influence of the Rāśi Udaya can be interpreted in multiple

ways. In Daśā, the good or bad results indicated by the Grahas due to their
Rāśi and Bhāva placements etc. are predominantly felt during the
corresponding portion determined by the Udaya of the Grahas and Rāśis.
On the other hand, if the effects of the Grahas in one’s entire life is to be
judged, then the good or bad results indicated by the Grahas can be felt in
the corresponding portion of life. For this matter, life should be roughly
divided into three parts, young age, middle age, and old age.
There is no clear definition of the division of life into the three
portions, but one can roughly divide into chunks of 30 years, i.e., 0 to 30
years – young and young adult, 31 to 60 – middle age to early old age and
above 60 – old age. The age limit of 60 years is widely known as the
retirement age in most cultures and nations. The official retirement age is
mostly between 60 to 65 – as this is when one retires from active life to
embrace the life of Śani – which is marked with deep reflection and
contemplation, meditation and spiritual development. In ancient times,

[88]
 GRAHA KĀRAKATVAS

this stage of life was classed Vanaprastha, where one retires from active
family life and focus on life after death.

2.1 .1 .4 6
THE P R EP ON D ER A N C E OF JA LAT AT TV A

Candra in Bhāvas 1st-7th, 5th-11th and 6th-12th increases the

strength of the Jalatattva (watery element). Hence at the time of a
Praśna regarding, say, irrigation, if Candra occupies the said
Bhāvas, an increase of water can safely be predicted.
Phaladīpikā gives this interesting dictum, whereby one can assess
the quantum of Jalatattva in a Kuṇḍalī. Jalatattva is usually associated
with mental peace, good health, nourishment, compassion, kindness etc. if
the Kuṇḍalī is associated with a Praśna, it can indicate a preponderance of
watery source.
On the other hand, in a Janma Kuṇḍalī, it can indicate the
qualities of Jalatattva. If this Candra is associated with the Sukha Bhāva
(residence), it can indicate that the person resides near a water body. In
general, water plays an essential role in the lives of such people.

2.1 .1 .4 7
THE M IS C EL LAN EO US G O VE RN AN C ES

According to Phaladīpikā, (1) Rāhu governs the outcaste, (2) Ketu

governs the mixed caste, (3) Śani and the nodes denote anthills. (4) Rāhu
and Ketu denote multi-coloured clothes and rags, respectively. (5) Rāhu
and Ketu denote Lead and Blue gem (Nīlamaṇi), respectively.
According to Phaladīpikā 2.35., Lead and an old garment belong to
Rāhu, while a mud vessel and a mixed cloth of variegated colour have been
allotted to Ketu. Budha, Śani and Śukra are the friends of āuu as well as
Ketu. Maṅgala is neutral to them. The rest are enemies.

[89]
 DETAILED DELIBERATIONS

2.1.2
DETAILED DELIBERATIONS
2.1 . 2.1
GR AH A D ṚṢ Ṭ I

Jātakapārijāta 2.30-31.
Jyotiṣīs say that all Grahas cast one pada dṛṣṭi to the 3rd and 10th Bhāva
from their place. Two pada on the 5th and 9th, three pada on the 4th and
8th and four pada (Purṇa) on the 7th. Śani is exceedingly powerful when
he has his strong one pada dṛṣṭi, Bṛhaspati is promising in his Trikoṇa
dṛṣṭi, Maṅgala is potent with his three pada dṛṣṭi. All Grahas, in general,
have the strength of aspect on the 7th house.

Graha dṛṣṭi is a fundamental and crucial concept in Jyotiṣa.

According to this, every Graha influences the Bhāva he occupies and the
Bhāva he dṛṣṭies. The dṛṣṭi of Śubhagrahas are considered Śubha and that
of Krūras Aśubha. A Graha dṛṣṭies more than one Bhāva, but the intensity
of the dṛṣṭi varies in different Bhāvas. The outer Grahas Maṅgala,
Bṛhaspati and Śani, have unique dṛṣṭis. Maṅgala has Caturāsra Dṛṣṭi on
the 4th and 8th from himself; Bṛhaspati has Trikoṇa Dṛṣṭi on the 5th and 9th
from himself, and Śani has Upacaya Dṛṣṭi on 3rd and 10th from itself.
While all Grahas have Purṇa Dṛṣṭi on the 7th Bhāva, the outer
Grahas also have Purṇadṛṣṭi on the Bhāvas having special dṛṣṭis. Maharṣi
Parāśara confirms this in the chapter on the evaluation of dṛṣṭis. In Śloka
2.2-5 of Bṛhatparāśara, Maharṣi states that the Grahas aspect B ūvas, 3rd
and 10th, 5th and 9th, 4th and 8th and lastly 7th from their position, with
varying intensities. He states that in these places, the Dṛṣṭis increase
gradually in slabs of quarters, i.e., ¼, ½, ¾ and complete. The effects are
proportionate to the pada of their Dṛṣṭi. All Grahas give a Dṛṣṭi to the 7th
entirely. ana , Bṛhaspati, and Mangala have special Dṛṣṭis, respectively,
on 3rd-10th, 5th-9th and the 4th-8th. We can estimate the precise value of the
dṛṣṭis from the aspecting Graha on the aspected Graha using the
mathematics of proportion. The aspecting Graha is Dṛṣṭi Graha, and the
aspected Graha is Dṛśya Graha. Aspect dist. = Aspecting Graha Sphuṭa
– Aspected Graha Sphuṭa. Aspect dist. = Dṛṣṭi Graha - Dṛśya Graha.
2.1.2.1.1
SPHUṬA DṚṢṬI

Bṛhatparāśara 26.6-8. Evaluation of the Dṛṣṭis of the

Grahas. Deduct the longitude of the aspected Graha (Dṛśya Graha), from
that of the aspecting Graha (Dṛṣṭi Graha). If the sum exceeds six āśia
(180°), deduct the sum again from 10 Rāśis(300°). Convert the latter sum
into degrees and divide by two. The resultant product is Dṛṣṭi Koṇa. If the
[90]
 GRAHA KĀRAKATVAS

difference is more than 5 Rāśis (150°), ignore the Rāśis and multiply the
degrees etc. by 2, to arrive at Dṛṣṭi value. If the difference is more than 4
Rāśis (120°), deduct it from 5 Rāśis (150°), and the resultant degrees etc.
become the Dṛṣṭi value. If the difference is more than 3 Rāśis (90°), deduct
it from 4 Rāśis (120°) and (increase 30 by) half of the product to get the
Dṛṣṭi value. If the difference is above 2 Rāśis (60°), ignore the Rāśis (60°)
and add 15 to the degrees etc. to get the Dṛṣṭi value. If it is more than one
Rāśi (30°), ignore the Rāśis (30°) and divide the degrees by 2 to get the
Dṛṣṭi value.
Bṛhatparāśara 26.9-10. Special consideration for Śani’s
Dṛṣṭi. O Brāhmaṇa! If Śani is the aspecting Graha, find out the difference
between him and the aspected Graha; if the difference is above 1 Rāśi (30°),
multiply the degrees etc. by 2 to get the Dṛṣṭi value. If the sum is above 9
Rāśis, the degrees to elapse be doubled to get the Dṛṣṭi value. If the
difference is above 2 Rāśis, the degrees etc., be halved and deducted from
60. If the sum exceeds 8 Rāśis, add to the degrees etc. a figure of 30 to get
the Dṛṣṭi value. In other cases, the sums are processed, as explained
earlier.
Bṛhatparāśara 26.11. Special consideration for Maṅgala’s
Dṛṣṭi. Deduct the longitude of Maṅgala from the aspected Graha. If the
difference is 3 Rāśis or 7 Rāśis, the degrees etc. be reduced from 60. If it is
above 2 Rāśis, the degrees etc., be increased by half, and 15 is added to it.
If the sum is 6 Rāśis, one Rupa (60 Virupa) is the value.
Bṛhatparāśara 26.12. Special consideration for Bṛhaspati’s
Dṛṣṭi. Deduct the longitude of Bṛhaspati from that of the Aspected Graha.
If the difference is 3 Rāśis or 7 Rāśis, halve the degrees etc. and increase it
by 15. If the sum is 4 Rāśis or 8 Rāśis, the degrees etc. be subtracted from
60. This will be the Dṛṣṭi value. The sum, conforming with others than
these, be treated, as stated earlier.
Table 55

Aspect Aspect
# Śani Maṅgala Bṛhaspati
Dist. (A) value
Same as other Same as other Same as other
1 0 to 30 0
Grahas Grahas Grahas
Same as other Same as other
2 30 to 60 (A – 30) / 2 (A – 30) * 2
Grahas Grahas
60 – (A – 60) / (A – 60) * 3 / 2
Same as other
3 60 to 90 A – 60 + 15 2 + 15
Grahas
= (180 – A) / 2 = 3 / 2 * A – 75
(120 – A) / 2 Same as other 60 – (A – 90) (A – 90) / 2 + 45
4 90 to 120
+ 30 Grahas = 150 – A = A/ 2
Same as other Same as other 60 – (A – 120)
5 120 to 150 150 – A
Grahas Grahas = 180 – A

[91]
 DETAILED DELIBERATIONS

Aspect Aspect
# Śani Maṅgala Bṛhaspati
Dist. (A) value
(A – 150) * Same as other Same as other Same as other
6 150 to 180
2 Grahas Grahas Grahas
Same as other Same as other
7 180 to 210 (300 – A) / 2 60
Grahas Grahas
(A – 210) / 2 +
Same as other 60 – (A – 210)
8 210 to 240 (300 – A) / 2 45
Grahas = 270 – A
= (A – 120) / 2
(A – 240) + 30 Same as other 60 – (A – 240)
9 240 to 270 (300 – A) / 2
= A – 210 Grahas = 300 – A
(30 – (A –
Same as other Same as other
10 270 to 300 (300 – A) / 2 270)) * 2
Grahas Grahas
= (300 – A) * 2
Same as other Same as other Same as other
11 300 to 360 0
Grahas Grahas Grahas

2.1.2.1.2
DṚṢṬIS OF INNER GRAHAS AND SŪRYA

Table 56
# Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp
1 5 0 65 20 125 25 185 57.5 245 27.5 305 0
2 10 0 70 25 130 20 190 55 250 25 310 0
3 15 0 75 30 135 15 195 52.5 255 22.5 315 0
4 20 0 80 35 140 10 200 50 260 20 320 0
5 25 0 85 40 145 5 205 47.5 265 17.5 325 0
6 30 0 90 45 150 0 210 45 270 15 330 0
7 35 2.5 95 42.5 155 10 215 42.5 275 12.5 335 0
8 40 5 100 40 160 20 220 40 280 10 340 0
9 45 7.5 105 37.5 165 30 225 37.5 285 7.5 345 0
10 50 10 110 35 170 40 230 35 290 5 350 0
11 55 12.5 115 32.5 175 50 235 32.5 295 2.5 355 0
12 60 15 120 30 180 60 240 30 300 0 360 0

2.1.2.1.3
ŚANI’S DṚṢṬI

Table 57
# Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp
1 5 0 65 57.5 125 25 185 57.5 245 35 305 0
2 10 0 70 55 130 20 190 55 250 40 310 0
3 15 0 75 52.5 135 15 195 52.5 255 45 315 0
4 20 0 80 50 140 10 200 50 260 50 320 0
5 25 0 85 47.5 145 5 205 47.5 265 55 325 0
6 30 0 90 45 150 0 210 45 270 60 330 0
7 35 10 95 42.5 155 10 215 42.5 275 50 335 0
8 40 20 100 40 160 20 220 40 280 40 340 0

[92]
 GRAHA KĀRAKATVAS
# Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp
9 45 30 105 37.5 165 30 225 37.5 285 30 345 0
10 50 40 110 35 170 40 230 35 290 20 350 0
11 55 50 115 32.5 175 50 235 32.5 295 10 355 0
12 60 60 120 30 180 60 240 30 300 0 360 0

2.1.2.1.4
MAṄGALA’S DṚṢṬI

Table 58
# Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp
1 5 0 65 22.5 125 25 185 60 245 27.5 305 0
2 10 0 70 30 130 20 190 60 250 25 310 0
3 15 0 75 37.5 135 15 195 60 255 22.5 315 0
4 20 0 80 45 140 10 200 60 260 20 320 0
5 25 0 85 52.5 145 5 205 60 265 17.5 325 0
6 30 0 90 60 150 0 210 60 270 15 330 0
7 35 2.5 95 55 155 10 215 55 275 12.5 335 0
8 40 5 100 50 160 20 220 50 280 10 340 0
9 45 7.5 105 45 165 30 225 45 285 7.5 345 0
10 50 10 110 40 170 40 230 40 290 5 350 0
11 55 12.5 115 35 175 50 235 35 295 2.5 355 0
12 60 15 120 30 180 60 240 30 300 0 360 0

2.1.2.1.5
BṚHASPATI’S DṚṢṬI

Table 59
# Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp Dist Asp
1 5 0 65 20 125 55 185 57.5 245 55 305 0
2 10 0 70 25 130 50 190 55 250 50 310 0
3 15 0 75 30 135 45 195 52.5 255 45 315 0
4 20 0 80 35 140 40 200 50 260 40 320 0
5 25 0 85 40 145 35 205 47.5 265 35 325 0
6 30 0 90 45 150 30 210 45 270 30 330 0
7 35 2.5 95 47.5 155 10 215 47.5 275 12.5 335 0
8 40 5 100 50 160 20 220 50 280 10 340 0
9 45 7.5 105 52.5 165 30 225 52.5 285 7.5 345 0
10 50 10 110 55 170 40 230 55 290 5 350 0
11 55 12.5 115 57.5 175 50 235 57.5 295 2.5 355 0
12 60 15 120 60 180 60 240 60 300 0 360 0

2.1.2.1.6
FURTHER NOTES

Some scholars believe that the aspect of the outer Grahas is not
complete but partial. In support of this, there are Ślokas in Śrī GC
Sharma’s translation of Bṛhatparāśara that talks about the unique dṛṣṭis
[93]
 DETAILED DELIBERATIONS

of the outer Grahas. According to this, Śani dṛṣṭies the 9 / 5 with one pada,
4 / 8 with two pada, seven by three pada and 3 / 10 by Purṇa dṛṣṭi.
Bṛhaspati 4 / 8 by 1 pada, 7 by 2 pada, 3 / 10 by 3 pada and 9 / 5 by Purṇa
Dṛṣṭi. Yet, in the same book under the Rāśi dṛṣṭi chapter, Śloka 2-5 states
that all the Grahas have Purṇa Dṛṣṭi on the 7H. The fact that the outer
Grahas don’t have Purṇa Dṛṣṭi on the 7H is a divergent view from the norm.
And, we have seen from the Sphuṭa dṛṣṭi evaluation that the aspect of all
the Grahas is indeed whole in the 7H.
R a sh i D 1 Ge n e ra l
We can use the tables given above to
determine the dṛṣṭi of various Grahas on various Ke Sa
other Grahas, Upagrahas, and the
Bhāvamadhyas. The Sphuṭa dṛṣṭi gives the Jp Ve
precise value of aspect, which helps in better
Su Ma
estimation of the results. Let us find out mn
Me
Bṛhaspati’s dṛṣṭi on the various Grahas in this
Kuṇḍalī. The table below shows the gl As Ra Mo

computations involved in the interpolation of the

dṛṣṭis based on the previous tables.
The table below shows that Bṛhaspati’s dṛṣṭi is highest on Śani,
making Śani the most benevolent Graha. His dṛṣṭi on Lagna is meagre,
indicating that the Lagna is not protected well and the native might be
subjected to various hazards in life. Among the three Grahas occupying the
9H in Siṅha Rāśi, Bṛhaspati’s dṛṣṭi is highest on Maṅgala, followed by
Budha and Sūrya. From Bṛhaspati, Sūrya is close to the 6th house, which
has caused the dṛṣṭi to go down. Śukra is in the 6th Rāśi from Bṛhaspati,
but his aspect is not bad, as Śukra is close to the 5H. It is said that a Graha
does not aspect the 6H from his place, but Bṛhaspati is an exception here
as he dṛṣṭies the 5H and 7H with full sight, which causes the 6H to have
his decent aspect. This precise aspect evaluation can help a more accurate
judgment of Grahas’ qualities.
Table 60

# Graha A B D LS US L U P PD
1 Sūrya 128.20 320.78 167.43 165 170 30 40 34.85 2.32
2 Candra 226.57 320.78 265.80 265 270 35 30 34.2 2.28
3 Maṅgala 144.59 320.78 183.82 180 185 57.5 55 55.59 3.71
4 Budha 135.95 320.78 175.18 175 180 50 60 50.36 3.36
5 Śukra 109.11 320.78 148.34 145 150 35 30 31.66 2.11
6 Śani 81.50 320.78 120.73 120 125 60 55 59.27 3.95
7 Rāhu 231.81 320.78 271.04 270 275 30 12.5 26.37 1.76
8 Ketu 51.81 320.78 91.04 90 95 45 47.5 45.52 3.03
9 Lagna 250.20 320.78 289.43 285 290 5 2.5 2.79 0.19

[94]
 GRAHA KĀRAKATVAS

Here is the explanation of the parameters and formulae used for

the computation. The computation method is the method of interpolation.
This involves identifying the aspect strength of the lower and upper bound
and then interpolating the value that corresponds to the difference
between the aspected and aspecting Graha.
Table 61

# Parameter Description Formula

Dṛśya
1 Graha’s The longitude of the aspected Graha
Sphuṭa (A)
Dṛṣṭi Graha’s
2 The longitude of the aspecting Graha
Sphuṭa (B)
The difference between the longitude of the
3 Diff. (D) A-B
aspected Graha and the aspecting Graha
The lower sphuṭa bound of the Sphu a
Lower ROUNDDOWN
4 difference between the aspecting and
Sphuṭa (LS) (Diff / 5, 0) *5
aspected Graha
The upper sphuṭa bound of the Sphuṭa
Upper Sphuṭa
6 difference between the aspecting and Lower Sphuṭa + 5
(US)
aspected Graha
The aspect strength corresponds to the
Lower dṛṣṭi
7 Lower Sphuṭa. This is looked up from the
(L)
above aspect strength tables.
The aspect strength corresponds to the
Upper dṛṣṭi
8 Upper Sphuṭa. This is looked up from the
(U)
above aspect strength tables.
The precise aspect strength corresponds to
Precise dṛṣṭi the precise distance between the aspecting L + (D – LS) * (U –
9
(P) and aspected Graha. The values are in L) / 5
Virupa or Ṣaṣṭyāñśa.
The dṛṣṭi expressed in Pada. 1 Pada = 15
Pada dṛ iṭ
10 Ṣaṣṭyāñśa. Purṇa dṛṣṭi = 60 aṣṭy ña = 4 Precise dṛṣṭi / 15
PD)
pada

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2.1 . 2. 2
DṚṢ Ṭ I OF R ĀH U AN D KE TU

Phalita Mārtaṇḍa 2.43.

Rāhu dṛṣṭies from his place, the 5th and 7th with four pada dṛṣṭi. 3rd and
6th with one pada dṛṣṭi, 2nd and 10th with two pada dṛṣṭi, and 1st with
three pada dṛṣṭi. Ketu also dṛṣṭies the same Bhāva from his place.

Regarding the Dṛṣṭi of Rāhu and Ketu, we don’t find the Ślokas in
the Santhanam’s version of Bṛhatparāśara. However, the Hindi
translation of Camatkāra Cintāmaṇi by Śrī Brajbiharilal Sharma, a Śloka
of Maharṣi Parāśara is quoted, which is “sutamadana navānte
pūrṇadṛṣṭiṁ tamasya yugala daśamagehe cārtha dṛṣṭiṁ vadaṁti।
sahaja ripu vipakṣān pāda dṛṣṭiṁ munīndrāḥ nijabhuvana mupeto
locanāṁdhaḥ pradiṣṭaḥ॥” This means that Rāhu has Purṇa Dṛṣṭi on the
5, 7, 9 and 12, 2 pada in 2, 10, and 1 pada dṛṣṭi in 3 and 6. Rāhu does not
have an aspect of the Rāśi occupied by him. The book further states that,
according to Śrī Divakar Venkat Subbarao, the dṛṣṭi of both Rāhu and Ketu
are 5, 7, 9, 3, 10, 4, and 8.
According to Phalita Mārtaṇḍa by Śrī Mukunda Vallabh Miśra,
both Rāhu and Ketu have Purṇa Dṛṣṭi on 5, and 7. The author leaves out
the Purṇa dṛṣṭi on 9 and 12. The other dṛṣṭis are akin to Maharṣi Parāśara,
i.e., two pada on 2nd and 10th and one pada on 3rd and 6th. So which Bhāva,
Rāhu has three pada dṛṣṭi? Śrī Mukunda Vallabh Miśra clarifies that Rāhu
has three pada dṛṣṭi on the Rāśi occupied by him. This is strange because
we never hear the concept of a Graha aspecting the Rāśi occupied by him.
Maharṣi clarifies that Rāhu is blind towards the Rāśi occupied by him.
Let us accept Maharṣi’s Parāśara’s advice that Rāhu does not
aspect his Own Rāśi and that Rāhu has Purṇa Dṛṣṭi on 3, 5, 9 and 12.
Another thing where Maharṣi Parāśara is not clear is the aspect of Ketu.
According to both Śrī DV Subbarao and Śrī Mukunda Vallabh Miśra,
Ketu’s aspect is like that of Rāhu. According to Pt. Sanjay Rath, Ketu does
not have an aspect as he is bereft of the head. I find this unacceptable as
Ketu, as a Devatā, is always shown with a head in a Navagraha Vigraha.
My suggestion is to follow the learned scholars, Śrī Rao and Śrī Miśra.
Since Rāhu and Ketu move in a reverse direction, i.e., always
retrograde, their aspect should also be seen in a reverse direction. For
instance, Rāhu in the 12th house dṛṣṭies the Lagna with his 12th dṛṣṭi, as
Lagna happens to be the 12th house in a reverse direction. The same applies
to all the other Dṛṣṭis such as 3, 6 etc.

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2.1 . 2. 3
GR AH A D E VAT Ā

Devatās are divine beings, who like the Grahas, administer the
world. These form an essential element of remedies in Jyotiṣa. When a
Graha is afflicted, one can worship the Devatā governed by the Graha, in
the weekday ruled by the Rāśyeśa of the afflicted Graha. The time of the
day when such worship is performed should ideally be the Hora of the
afflicted Graha, and the time of the day, whether it should be a day or
night, should be known from the Dinabalī/Rātribalī nature of the Rāśi
tented by the Graha. For instance, if Śukra is afflicted in a Kuṇḍalī in the
Karka Rāśi, then Goddess Lakṣmī should be worshipped on a Somavāra,
at Night (Karka is a Rātribalī Rāśi), and ideally in the Hora of Candra
(Karka’s owner).
Like everything around is mapped to the vibrations of the Grahas,
the Devatās are also so mapped. When a Graha is afflicted, we face troubles
due to the matters governed by the Graha we are surrounded with and
those invisible to our eyes. In the world of Jyotiṣa, everything is connected
by a common thread, the Grahas. This concept is a fundamental tenet of
Jyotiṣaśāstra; hence, we must always keep it in mind.
Why do we need to know the Devatās associated with the Grahas?
Śrī Harihara clarifies this in Praśnamārga. He states in Śloka 15.1. that
“the miseries of men are due to the wrath of Deva, Dharma-Devatā,
Serpent, Parent, Preceptor, Brāhmaṇa, Preta, and Bhuta. They are eleven
in number. They are also due to the evil eye, curses, the evil acts directed
by enemies and other afflictions. Causes and remedies for such miseries
are given in this treatise for the benefit of the querist.”
Maharṣi Parāśara gives the mapping of primary Devatās to the
Grahas. However, this has been further explored in detail in Praśnamārga
as per the Kerala Tradition. Here is the mapping suggested by
Praśnamārga-
2.1.2.3.1
THE DEVATĀS

Bṛhatparāśara 3.18
vahnyambuśikhijā viṣṇuviḍhaujaḥ śacikā dvija।
sūryādīnāṁ khagānāṁ ca devā jñeyāḥ krameṇa ca॥18॥

Fire (vahni), Water (ambu), Skanda (śikhijā), Viṣṇu, Indra (viḍhaujaḥ),

Śaci Devī (śacikā) and Brahmā (dvija) are the presiding devatās of the
seven Grahas starting from Sūrya in the weekday order.

According to Maharṣi Parāśara, the presiding Devatās of the

Grahas are, (1) Sūrya – Agni, (2) Candra – Varuṇa, (3) Maṅgala –
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 DETAILED DELIBE RATIONS

Subrahmaṇya, (4) Budha – Mahāviśnu, (5) Bṛhaspati – Indra, (6) Śukra –

Śacī Devī, (7) Śani – Brahmā.
According to Śrī Kalyāṇavarmā (Sārāvalī 3.18), the devatā
represented by the Grahas – Sūrya – Agni Devatā, Candra – Jala Devatā
(Varuṇa), Maṅgala – Subrahmaṇya, Budha – Mahāviśnu, Bṛhaspati –
Indra, Śukra – Śacī Devī and Śani – Brahmā. According to Phaladīpikā
2.27c, the presiding Devatās of the Grahas are, (1) Sūrya – Rudra (Śiva),
(2) Candra – Ambā (Pārvati), (3) Maṅgala – Guha (Kumāra), (4) Budha –
Viṣṇu, (5) Bṛhaspati – Dhātri (Dhātā Āditya), (6) Śukra – Lakṣmī
(Kamalā), (7) Śani – Kāla (Yama), (8) Rāhu – the serpent Ādiśeśa (Ahi or
Sarpa) and (9) Ketu – Brahmā (Aja or Ajaekapāda?).
Several usages of the Devatās are associated with the Grahas,
mainly for remedial purposes. One can worship the Saumya form of the
Devatās of an afflicted Graha in the Kuṇḍalī to invoke THEIR blessings. If
the suffering is intense, sometimes the severe form of the Devatā must be
invoked. The 9H represent the native’s own personal Temple in which the
native must offer his prayers. The Graha in the 9H denotes the Devatā in
the temple and one the native must worship to invoke good luck.
If there is no Graha in the 9H, then the dṛṣṭis on the 9H must be
considered; if not the lordship, and conjunction with the lord should be
checked. If more than one Graha is involved, the strongest Śubhagraha
among them must be considered. The path of the Śubhagraha is easy, while
that of Krūragraha is fraught with challenges. A detailed study of the
Devatās presiding over the Grahas is done separately. Below is the critical
information about the Devatās:
Table 62

# Graha Details
• Agni is one of the most important of the Vedic Devatās. He is the
God of fire and the acceptor of sacrifices. The sacrifices made to
Agni go to the Devatās because Agni is a messenger from and to
the other Devatās. He is ever young because the fire is relit every
day and immortal. Agni, the Vedic God of fire, has two heads; one
Sūrya marks immortality and the other, an unknown symbol of life.
1
Agni • He is the link between heaven and earth, the devatās and the
humans, associated with Vedic sacrifice, taking offerings to the
other world in his fire. In Hinduism, his vāhana is the ram. The
Ṛgveda often says that Agni arises from water or dwells in the
waters. Other Ṛgvedic names, epithets or aspects of Agni include
Mātariśvan, Jātavedas, or Bhārata.
• Varuṇa is a God of the sky, water, celestial ocean, law and the
Candra underworld. A crocodile named Makara is his vāhana. In Hindu
2 mythology, Varuṇa continued to be considered the God of all
Varuṇa
forms of the water element, particularly the oceans. As chief of
the Ādityas, Varuṇa has aspects of a solar deity, though, when

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# Graha Details
opposed to Mitra (Vedic term for Sūrya), he is instead associated
with the night and Mitra with the daylight.
• He is mainly concerned with moral and societal affairs rather
than the deification of nature. Together with Mitra – originally
‘agreement’ (between tribes) personified – being master of ṛtá, he
is the supreme keeper of order and God of the law. The word ṛtá,
order, is also translated as “season”.
• Kārtika or Kārtikeya, son of Lord Śiva also called Skanda and
Subrahmaṇya, called in the Tamil language as Murugan, is a
famous Hindu deity. Kārtikeya symbols are based on the
weapons – Vela (वेि), the Divine Spear or Lance that He carries
and His vāhana, the peacock. He is sometimes depicted with
many weapons, including a sword, a javelin, a mace, a discus and
Maṅgala a bow, although he is usually depicted wielding a śaktī or spear.
3
Skanda This symbolizes His purification of human ills.
• His javelin is used to symbolize His far-reaching protection, His
discus symbolizes His knowledge of the truth, His mace
represents His strength, and His bow shows His ability to defeat
all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis
throughout their spiritual development.
• Viṣṇu is a main Vedic God revered as the Supreme Being in
Vaishnavism. The Viṣṇu Sahasranāma declares Viṣṇu as
Paramātman (supreme soul) and Parameśvara (supreme God). It
describes Viṣṇu as the All-Pervading essence of all beings, the
master of – and beyond – the past, present and future, one who
supports, sustains and governs the Universe and originates and
develops all elements within. This illustrates the omnipresent
Budha characteristic of Viṣṇu.
4
Viṣṇu • Viṣṇu governs the aspect of preservation and sustenance of the
universe, so he is called “Preserver of the universe”. In the
Purāṇas, Viṣṇu is described as having the divine colour of water-
filled clouds, four-armed, holding a lotus, mace, śaṅkha (conch)
and Cakra (discuss). Viṣṇu is also described in the Bhagavad
Gita as having a ‘Universal Form’ (Viśvarūpa) which is beyond
the ordinary limits of human perception or imagination. His
a hana is Garuṛa, also known as the King among the birds.
• In Hindu mythology, Indra or Śakra is the King of the Devas or
Gods and Lord of Svargaloka or heaven. He is the God of war and
thunderstorms. His weapon is the lightning bolt (vajra). Indra is
one of the chief devatās in the Ṛgveda. He is the twin brother of
Agni and hence said to be born of Dyáuṣ Pitṛ (Father Heaven)
and Pṛ hvī ātā Mmther Earth). He is also mentioned as an
Bṛhaspati Aditya, a son of Aditi. His home is situated on Mount Meru.
5
Indra • He has many epithets, notably vṛṣan the bull, and vṛtrahan,
slayer of Vṛtra, meghavāhana “the one who rides the clouds” &
Devapati “the lord of Gods or Devas”. On the other hand, he also
commits many kinds of mischief (kilbiṣa), for which he is
sometimes punished. In Purāṇic mythology, Indra is bestowed
with a heroic and almost brash and amorous character at times.
His vāhana is the white elephant called Airāvata.
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# Graha Details
• Śacī who is also known as Īndrāṇī (queen of Indra), Aindrī,
Mahendrī and Paulomī is the goddess of wrath and jealousy, and
a daughter of Puloman, an Asura who was killed by Īndrāṇī’s
future husband, Indra. She is one of the seven Mātrikās (seven
divine mothers). She is described as beautiful and has one
Śukra
6 thousand eyes. She is associated with lions and elephants. With
Śacī
Indra, she is the mother of Jayanta, Midhusa, Nīlāmbara, Ṛbhu,
Ṛṣabha and Citragupta. In Hindu epics, she is also described as
“The Endless Beauty”. She has similar characteristics to Indra
and the same Vāhana, i.e., an elephant. A puja dedicated to
Goddess Śacī is performed during the Āṣāṛha Navratri.
• Brahmā is the God (Deva) of creation and one of the Trimūrti,
the others being Viṣṇu and Śiva. According to the Brahmā
Purāṇa, he is the father of Manu, and from Manu, all human
beings are descended. In the Rāmāyaņa and the Mahābhārata,
he is often referred to as the progenitor or great grandsire of all
Śani
7 human beings. He should not be confused with the Supreme
Brahmā
Cosmic Spirit in Vedānta, known as Brahman, that is genderless.
Brahmā’s wife is Sarasvati. Sarasvati is also known by names
such as Sāvitri and Gāyatri. Sarasvati is the Vedic Goddess,
revered as Vedamāta, meaning Mother of the Vedas. Brahmā is
often identified with Prajāpati, the progenitor.

2.1.2.3.2
OVERALL DIVINITY

Praśnamārga 15.3. Bṛhaspati represents the one supreme

divinity. If he is favourable, all devatās favour the native. If he is not
favourable, all devatās are unfavourable. Notes: Bṛhaspati is the overall
Kāraka for divinity in a Kuṇḍalī and our life. Hence, it is often said that
we can access Divinity only through the blessings of a Sadguru (सद्गरुु ). The
idea is epitomized in the Mantra, gururbrahmā gururviṣṇu gurureva-
maheśvaraḥ। guruḥ sākṣāt parabrahma tasmai śrī guruve namaḥ॥
How easily one can access divinity, and the conception of divinity
can all be known from the disposition of Bṛhaspati in a Kuṇḍalī. The
various forms of Knowledge one can access can also be seen from the
disposition and Yogas of Bṛhaspati. For instance, the association of
Bṛhaspati and Śani indicate Brahmavidya (the knowledge of creation).
Likewise, the association with Budha can indicate Jyotiṣa etc. Here, the
Kāraka of the Graha associated with Bṛhaspati must be assessed.

2.1.2.3.2.1
SŪRYA

Praśnamārga 15.4. Sūrya, irrespective of the Rāśi occupied,

represents Śiva. He also stands for Subrahmaṇya or Ganapati accordingly
as he occupies the 1st or 2nd Dreṣkāṇa of a Dvisvabhāva Rāśi. Candra when

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 GRAHA KĀRAKATVAS

strong represents Durgā; when weak, Bhadrakālī; and if in addition to

being weak he occupies a Maṅgala’s Rāśi, denotes Cāmuṇḍī with dark
attributes.
Candra represents the mother, or the feminine force, highly benign
and protective. Candra is associated with the various forms of Durgā,
Pārvati, Gauri or Kālī; the specific forms can be known from the various
influences on Candra. The forms of Devī Durgā is associated with the
phases of Candra. The Śuklapakṣa is associated with the nine forms of
Durgā, called the Navadurgā. On the other hand, the Kṛṣṇapakṣa is
associated with the ten forms Kālī, known as the Dasamahāvidyā. One
should also look for the association of Candra with other Grahas to identify
the specific form.
For instance, Candra + Śani governs the Kālī rūpa of the Devī.
When associated with Maṅgala, either by placement in Maṅgala’s Rāśi, or
conjunction, the associated form of Devī is an aggressive form, i.e.,
Rakteśvarī, Raktha Cāmuṇḍī, etc., that fall under the category of dark
aspects. When Candra is afflicted, worship of an Ugra form of the Devī is
usually advised, while under Śubha influences, a Saumya form is advised.
This is a highly specialized area of Jyotiṣa and spirituality, and one needs
a highly qualified Bṛhaspati and Guide to help tread in this path. One
“must not” undertake any Sādhana, particularly of the Ugra forms,
without the Guidance of a Bṛhaspati.

2.1.2.3.2.2
MAṄGALA

Praśnamārga 15.5. Maṅgala in Oja Rāśis denotes the

Devatās such as Subrahmaṇya, Bhairava, etc. In Yugma Rāśis, the
Devatās signified are Cāmuṇḍī, Bhadrakālī etc.
Oja Rāśis (odd signs) = Masculine Devatā. Yugma Rāśis (even
signs) = Feminine Devatā. In addition, the specific characteristics of the
Rāśis should be examined. Maṅgala in the Agnitattva Rāśis, Meṣa, Siṅha
and Dhanu represent lord Subrahmaṇya (Agni = Vela वेल, Spear, Śaktī).
Maṅgala in Vāyu Tattva Rāśis, Mithuna, Tulā and Kumbha represent
Bhairava who is fierce, enraged, and violent.

2.1.2.3.2.3
BUDHA

Praśnamārga 15.6a. Budha in Cara and Dvisvabhāva Rāśis

denotes the Avatāras of Viṣṇu (Rāma etc.). In Sthirarāśi, the devatā is
dependent on the Dreṣkāṇa it occupies. In 1st and 2nd Dreṣkāṇa of the
Sthirarāśi, he denotes Śrī Kṛṣṇa (Gopāla). In the 3rd Dreṣkāṇa of
Sthirarāśi, he denotes lord Viṣṇu.
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Budha is associated with non-violence, which is suggested in

Vaishnavism, the path to lord Viṣṇu. There are various forms of Lord
Viṣṇu, so which form does Budha indicate? This should be determined by
the association of other Grahas with Budha, and if there is no conjunction,
it could be from the Rāśi occupied by Budha.
The association of Rāśi and Avatāra could be based on the Ucca
principle, i.e., the Graha that attains Ucca in a Rāśi would represent the
Avatāra. We can infer this because Śrī Harihara states that only in Cara
and Dvisvabhāva Rāśis, the forms of Avatāras can be known, but not in
the Sthirarāśis. This is because all the Grahas attain their Ucca in the two
sets of Rāśis but not in Sthirarāśi.
The association of Graha and Viṣṇu Avatāra has been narrated by
Maharṣi Parāśara, in this manner, “(1) Sūrya – Rāma, (2) Candra – Kṛṣṇa,
(3) Maṅgala – Nṛsiṁha, (4) Budha – Buddha (Balarāma), (5) Bṛhaspati –
Vāmana, (6) Śukra – Paraśurāma, (7) Śani – Kūrma (Tortoise), (8) Rāhu –
Varāha (Wild boar), (9) Ketu – Matsya (Fish), (10) Lagna – Kalki.” The
mapping of the Rāśis and Śrī Viṣṇu’s Avatāras are listed in the below table.
Here, Candra is the only Graha that attains Ucca in a Sthirarāśi. The
Dreṣkāṇa are to be noted only for Sthirarāśis.
Table 63

Ucca
# Rāśi Mobility Avatāra DI DII DIII
Graha
1 Meṣa Cara Sūrya Rāma - - -
2 Vṛṣabha Sthira Candra* Kṛṣṇa Kṛṣṇa Kṛṣṇa Viṣṇu
3 Mithuna Dvisvabhāva Rāhu Varāha - - -
4 Karka Cara Bṛhaspati Vāmana - - -
5 Siṅha Sthira - - Kṛṣṇa Kṛṣṇa Viṣṇu
Buddha
6 Kanyā Dvisvabhāva Budha - - -
(Balarāma)
7 Tula Cara Śani Kūrma - - -
8 Vṛścika Sthira - - Kṛṣṇa Kṛṣṇa Viṣṇu
9 Dhanu Dvisvabhāva Ketu Matsya - - -
10 Makara Cara Maṅgala Nṛsiṁha - - -
11 Kumbha Sthira - - - - -
12 Mīna Dvisvabhāva Śukra Paraśurāma - - -

2.1.2.3.2.4
BṚHASPATI

According to Praśnamārga 15.6b, Bṛhaspati represents

Mahāviśnu, the all-pervading Devatā (Sarva-vyāpakeśvara). Since
Bṛhaspati denotes divinity in general, the specific form of divinity should
also be understood from the Rāśi occupied or the Grahas conjoined. If
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 GRAHA KĀRAKATVAS

Bṛhaspati is alone, his dispositor denotes the specific form; else, the Graha
conjoined with Bṛhaspati denotes the form.
If more than one Graha conjoins Bṛhaspati, then the strongest
among them will prevail. Unconjoined Bṛhaspati in svarāśi Dhanu or Mīna
can indicate the form of Mahāviśnu. Sometimes, it is judicious to blend the
multiple influences on Bṛhaspati, such as the Rāśi lord, the conjoined
Grahas etc., to arrive at the specific form. However, this requires profound
experience.

2.1.2.3.2.5
ŚUKRA, ŚANI AND RĀHU

Praśnamārga 15.7. Śukra denotes Annapūrnā, Lakṣmī, and

Yakśi. Śani denotes Śāstā etc. Rāhu symbolises the serpent God
(Nāgadevatā).
Śukra in svarāśi denotes Annapūrnā; in Śubharāśi, Lakṣmī, and
in Krūrarāśi, Yakśi. It is also possible that Śukra in Sattvarāśi,
Annapūrnā, in Rajasarāśi, Lakṣmī and in Tamasarāśi, Yakśi.
Table 64

Graha Placement Devatā

All Rāśis except 1st & 2nd Dreṣkāṇa
Lord Śiva
of Dvisvabhāva Rāśis
Sūrya
1st Dreṣkāṇa of Dvisvabhāva Rāśis Kārtikeya
2nd Dreṣkāṇa of Dvisvabhāva Rāśis Gaṇapati
Strong Durgā
Candra Weak Kālī
Maṅgala’s Rāśi Cāmuṇḍī
Male Devatās like Kārtikeya &
Oja Rāśi
Bhairava
Maṅgala
Cāmuṇḍī, Bhadrakālī and other
Yugma Rāśis
female Martian devatās
Cara & Dvisvabhāva Rāśis Śrī Viṣṇu Avatar
Budha 1st & 2nd Dreṣkāṇa of Sthirarāśi Śrī Kṛṣṇa
3rd Dreṣkāṇa of Sthirarāśi Śrī Viṣṇu Avatar
Bṛhaspati All Rāśi Mahāviśnu, the divinity in general
Sattva Rāśi Annapūrnā
Śukra Rajas Rāśi Lakṣmī
Tamasa Rāśi Yakśi
Śani All Rāśi Śāstā etc.
Rāhu All Rāśis Sarpa
Ketu All Rāśis Gaṇapati

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2.1.2.3.3
OTHER DETAILS

2.1.2.3.3.1
THE DASĀVATĀRA

Bṛhatparāśara 2.5-6.
rāmo’vatāraḥ aūrylsya chn fa y yadunāyakaḥ।
nṛsiṁho bhūmiputrasya buddhaḥ somasutasya ca॥5
vāmano vibudhejyasya bhārgavo bhārgavasya ca।
kūrmo bhāskaraputrasya saiṁhikeyasya sūkaraḥ॥6॥

From Sūrya, the incarnation of Lord Rāma, from Candra that of lord
Kṛṣṇa, from Maṅgala that of Nṛsiṁha, from Budha that of Buddha, from
Bṛhaspati that of Vāmana, from Śukra that of Paraśurāma, from Śani
that of Kūrma, from Rāhu that of Varāha and from Ketu that of Mīna
occurred. All other incarnations than these also are through the
Grahas. The beings with more Paramātmāñśa are called divine beings.

The Dasāvatāras of lord Viṣṇu are represented by the Navagrahas

and the Lagna in this manner – (1) Sūrya – Rāma, (2) Candra – Kṛṣṇa, (3)
Maṅgala – Nṛsiṁha, (4) Budha – Buddha (Balarāma), (5) Bṛhaspati –
Vāmana, (6) Śukra – Paraśurāma, (7) Śani – Kūrma, (8) Rāhu – Varāha,
(9) Ketu – Matsya, (10) Lagna – Kalki.
The Avatars are the Purest form of lord Viṣṇu, as in this form he
incarnated on Pṛthvī to decimate evil and establish Dharma 4
(righteousness). Each Graha represents an Avatar of lord Viṣṇu when he
attains his Ucca-sthāna. The worship of the Avatāra form of lord Viṣṇu
removes the weaknesses of a Graha and makes him behave as if he is in
his Uccarāśi. The 10 Avatāra of lord Viṣṇu are known as Dasāvatāra. The
details of the Dasāvatāra are as follows:
Table 65: The Dasāvatāra and Yugas
Avatāra
# Avatāra Yuga
sequence
1 Matsya 1
2 Kūrma 2
Satya Yuga
3 Varāha 3
4 Nṛsiṁha 4
5 Vāmana 5
6 Paraśurāma 6 Treta Yuga
7 Rāma 7
8 Kṛṣṇa 8 Dvāpara Yuga

4yadā yadā hi dharmasya glānirbhavati bhārata । abhyutthānamadharmasya tadātmānaṃ

sṛjāmyaham ॥
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 GRAHA KĀRAKATVAS

Avatāra
# Avatāra Yuga
sequence
9 Buddha 9
KĀlī Yuga
10 Kalki 10

Śrī Jayadeva Gosvāmī, the Great Bhakta of Lord Śrī K Ṣṇ a states

the forms of the Dasāvatāras in a Stotra called the Dasāvatāra Stotra in
his book Gita Govind. Bhakta Kavi Śrī Jayadeva was born in the 11th
century in Kendu Bilva village near Puri Jagannātha Temple in Orissa.
His magnum opus “Gita Govind’ is one of the most famous compositions in
the Sanskrit language, describing the divine love of Rādhā and KṢṣṇa. He
states that, at the beginning of the Stotra, “yadi hari smaraṇe sarasam
mano yadi vilāsa kaḻā sukutūhalam।madhura komala kānta padāvaḻīm
śruṇu tadā jayadeva sarasvatīm॥, which means, if you are interested in
meditating upon Lord Srihari, if you are interested in knowing about
divine love sports of Rādhā and Kṛṣṇa and if you want to enjoy sweet and
beautiful ‘Ashtapadis , listen to Poet Jayadeva’s divine lyrics.
After narrating the 10 Avatāras of Lord Śrī Kṛṣṇa, he states:
śrījayadeva kaverida mudita mudāraṃ, śṛṇu sukhadaṃ śubhadaṃ
bhavasāram। keśava dhṛta daśavidharūpa, jaya jagadīśa hare ॥11॥
O Keśava! You as umed these ten forms of incarnation! O readers, please
hear this hymn of the poet Jayadeva, that is most excellent, an awarder of
happiness, a bestower of auspiciousness, and the best thing in this dark
world. After that, he concludes his Stotra by narrating all the Avatāras at
the end: vedānuddharate jagannivahate bhūgolamudbibhrate,
daitya dārayate baliṃ chalayate k atrakṣaya kurvate।
paulastyaṃ jayate hala kalayate kāruṇyamātanvate, mlecchān
ūrcchayate daśāk ṛtikṛte k ṣāya tubhyaṃ namaḥ ॥12॥
You appear in the forms of these 10 Avatāras. In the form of
Matsya, You rescue the Vedas, and as Kūrma, You bear the Mandara
Mountain on Your back. As Varāha You lift the earth with Your tusk, and
in the form of Nṛsiṁha, You tear open the chest of the daitya
Hiraṇyakaśipu. In the form of Vāmana, You trick the daitya king Bali by
asking him for only three steps of land, and then You take away the whole
universe from him by expandi g Your steps. As Paraśurāma You slay all
the wicked Kṣatriyas, and as Rāmacandra You conquer the Rākṣasa king
Rāvaṇa. In the form of Balarāma, You carry a plough with which You
subdue the wicked and draw toward You the River Yamuna. As Lord
Buddha, You show compassion toward all the living beings suffering in this
world, and at the end of the Kaliyuga, You appear as Kalki to bewilder the
Mlecchas. O, Lord Kṛṣṇa! I bow to you.

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 DETAILED DELIBERATIONS

In the following table, I arranged the Avatāras mentioned in the

Dasāvatāra Stotra in terms of the Grahas representing them. Śrī Jayadeva
considers Lord Śrī Kṛṣṇa as above the 10 Avatāras, the supreme lord. He
has assumed the form of the 10 Avatāras from time to time to uplift
Dharma and overwhelm the perpetrators of Evil. He instead includes Lord
Balarāma to make the Avatāra 10. Since Śrī Jayadeva substitutes the
Avatāra of Śrī Kṛṣṇa with that of Śrī Balarāma, I have assigned the
Balarāma Avatāra to Candra. However, from a Jyotiṣa standpoint, the life
of Balarāma can hardly be explained by the Kārakatva of Candra.
Therefore, we should assign the overall lord, Śrī Kṛṣṇa, to Candra, and lord
Śrī Balarāma to Budha.
Table 66: The details of 10 Avatāras
Graha
# Description
Avatāra
• Rāma is the seventh avatar of the lord Viṣṇu, one of his most
popular incarnations along with Kṛṣṇa and Gautama
Buddha. In Rāma-centric traditions of Hinduism, he is
considered the Supreme Being.
• Rāma was born to Kausalya and Dasharatha in Ayodhya, the
ruler of the Kingdom of Kosala. His siblings included
Lakṣmaṇa, Bharata, and Śatrughna. He married Devī Sita.
Though born in a royal family, their life is described in
☉ Rāmāyaṇa as one challenged by unexpected changes such as
1 Sūrya an exile into impoverished and difficult circumstances,
Rāma ethical questions and moral dilemmas.
• Of all their travails, the most notable is the kidnapping of
Mātā Sita by demon-king Rāvaṇa, followed by the determined
and epic efforts of Rāma and Lakṣmaṇa to gain her freedom
and destroy the evil Rāvaṇa against incredible odds.
• The entire life story of Rāma, Sita, and their companions
allegorically discusses an individual’s duties, rights, and
social responsibilities. It illustrates dharma and dharmic
living through model characters.
• Kṛṣṇa is worshipped as the eighth avatar of the Lord Viṣṇu,
and as the supreme God in Vaiṣṇava tradition. He is the God
of compassion, tenderness, and love in Hinduism.
• Like Rāma-avatar, Kṛṣṇa-avatar is perhaps the most
significant among all Avatāras. He was born in prison to
devout parents – Devaki and Vasudeva. At his birth, his life
☽ was in danger because the tyrant Kamsa and his maternal
2 Candra uncle sought to kill him. It had been foretold that Devaki’s
Kṛṣṇa eighth child would kill Kamsa. Since Śrī Kṛṣṇa was the
eighth child, he was smuggled out of prison to be raised by
his foster parents Nanda and Yashoda in Gokul. In his young
years, Kṛṣṇa is reported to have killed demons Trinavarta
and Putana. He is also said to have lifted a nearby hill –
Govardhana to protect the villagers against the wrath of
Indra.

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 GRAHA KĀRAKATVAS

Graha
# Description
Avatāra
• He slew the tyrant Kamsa and established order. He later led
the Pandavas in the Mahābhārata war and delivered his
discourse on Śrīmadbhagavadgītā to dispel the doubts in the
mind of his ardent disciple, Arjuna.
• Narasiṃha or Nṛsiṁha is the fourth avatar of lord Viṣṇu. He
is depicted with a human torso and lower body, with a lion
face and claws, typically with a demon Hiraṇyakaśipu in his
lap whom he is in the process of killing.
• The demon is the powerful brother of evil Hiraṇyākṣa who
♂ Viṣṇu had previously killed. Hiraṇyakaśipu gains special
3 powers by which he could not be killed during the day or
Maṅgala
night, inside or outside, by God, demon, man or animal.
Nṛsiṁha
Coronated with his new powers, Hiraṇyakaśipu creates
chaos, persecutes all devotees of Viṣṇu, including his son,
Prahlāda. Lord Viṣṇu understands the demon’s power, then
creatively adapts into a mixed avatar that is neither man nor
animal and kills the demon at the junction of day and night,
inside and outside.
• Budha, also called Gautama Buddha, or Siddhārtha
Gautama, is the 9th and most recent Avatāra of Lord Viṣṇu.
Some Hindu religious scholars reject this view and accept
Balarāma as the 9th Avatāra. Buddha’s teachings deny the
authority of the Vedas and the concepts of Brahman-Ātman.
Consequently, Buddhism is generally classified as a nāstika
school compared to the six orthodox schools of Hinduism.
• While most legends and texts consider Balarāma as an avatar
of Śeṣanāga – the companion of lord Viṣṇu, Gitagovinda of
Jayadeva describes him as the eighth avatar of Viṣṇu, raising
Kṛṣṇa to the Brahman, or Ultimate Reality itself.
• Now, whether Gautama Buddha must be considered Śrī
Viṣṇu Avatāra or not, is given in several Śāstras.
Śrīmadbhāgavatam 1.3.24 states, tataḥ kalau sampravṛtte
☿ sammohāya sura-dviṣām buddho nāmnāñjana-sutaḥ kīkaṭeṣu
bhaviṣyati, which means, ‘then, at the beginning of Kaliyuga,
4 Budha
the Lord will appear as Lord Buddha, the son of Añjanā, in
Buddha
the province of Gayā, just to delude those who are envious of
the faithful theists. Garuda Purāṇa 1.1.31-32 states,
ekonaviṃśe viṃśatime vṛṣṇiṣu prāpya janmanī,
rāmakṛṣṇāviti bhuvo bhagavānaharadbharam। tataḥ kalestu
sandhyānte sammohāya suradviṣām, buddho nāmrā
jinasutaḥ kīkaṭeṣu bhaviṣyati॥ Which means, regarding the
Avatāra of lord Viṣṇu, 20th,21st are Rāma-Kṛṣṇa born in the
Vṛṣṇi clan. Then in Kali, He will become Buddha in Kikata, a
modern Gaya province.
• According to Garuda Purāṇa 1.86.10-11, dharma
saṃrakṣaṇārthāya adharmādivinaṣṭaye
daityarākṣasanāśārthaṃ matsyaḥ pūrvaṃ yathābhavat।
kūrmo varāho nṛharirvāmano rāma ūrjitaḥ yathā dāśarathī
rāmaḥ kṛṣṇobuddho’tha kalki api॥ This states that the

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 DETAILED DELIBERATIONS

Graha
# Description
Avatāra
Dasāvatāra of lord Viṣṇu are Matsya, Kurma, Varāha,
Nṛsiṁha, Vāmana, Paraśurāma, Rāma, Kṛṣṇa, Buddha and
Kalki. Varāha Purāṇa 4.2 also states that same, i.e., matsyaḥ
kūrmo varāhaśca narasiṃho’tha vāmanaḥ। rāmo rāmaśca
kṛṣṇaśca buddhaḥ kalkī ca te daśa॥, i.e., Matsya, Kūrma,
Varāha, Nṛsiṁha, Vāmana, Paraśurāma, Rāma, Kṛṣṇa,
Buddha, Kalki are the ten Avatāras.
• From Jyotiṣa standpoint, which the Graha Budha must be
associated with Śrī Buddha Avatāra is, because he is the
Kāraka for non-violence, and Śrī Gotama Buddha staunchly
opposed the killing of animals and showed us the path of non-
violence.
• Vāmana is the fifth avatar of lord Viṣṇu. He incarnates in a
time of crisis to restore cosmic balance by creatively defeating
the Asura king Mahābali, who had acquired disproportionate
power over the universe. According to Hindu mythology, the
noble demon king sponsors a sacrifice and gift giving
ceremony to consolidate his power, and Viṣṇu appears at this
ceremony as a dwarf mendicant Brāhmaṇa, Vāmana.
♃
5 • When Vāmana’s turn comes to receive a gift, Mahābali offers
Bṛhaspati
him whatever riches and material wealth he would like, but
Vāmana
Vāmana refuses everything and states he would just like
three paces of land. Mahābali finds the dwarf’s request
amusingly small and irrevocably grants it. Vāmana then
grows into a giant of cosmic proportions. In one step, he
covers the earth, in another the heavens, and for the third,
Mahābali offers his head on which Vāmana steps, sending the
demon king to the Pātala (netherworld).
• Paraśurāma is the sixth avatar of lord Viṣṇu. Born as a
Brāhmaṇa, Paraśurāma carried traits of a Kshatriya and is
often regarded as a Brāhmaṇa-Kshatriya. He carried several
Kshatriya traits, which included aggression, warfare and
bravery. Like other incarnations of Viṣṇu, he was foretold to
appear at a time when overwhelming evil prevailed on earth.
♀
With weapons and power, the Kshatriyas class had begun to
6 Śukra abuse their power, take what belonged to others by force, and
Paraśurāma tyrannize people. Parasuraman corrects the cosmic
equilibrium by destroying these evil Kshatriya warriors.
• Paraśurāma is also referred to as Rāma Jamadagnya, Rāma
Bhargava and Vīrarāma. The name Paraśurāma means
Rāma with an Axe. He was born to Jamadagni Ṛṣi, hence
called Jamadagnya.
• Kūrma is the second Avatar of Viṣṇu. He appears at a time of
crisis to restore the cosmic equilibrium. His iconography is
♄ either a tortoise or, more commonly, half man-half tortoise.
7 • Once sage Durvāsā curses the Devatās to lose their powers
Śani
because they ignored him. The Devatās needed nectar of
Kūrma
immortality (Amṛta) to overcome this curse, and they made a
pact with the asuras to churn the cosmic ocean of milk to
extract the nectar, and once it skims out, they would share it.
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 GRAHA KĀRAKATVAS

Graha
# Description
Avatāra
To churn the ocean of milk, they used Mount Mandara as the
churning staff, and the serpent Vasuki as the churning rope
while the turtle Kūrma, Viṣṇu Avatāra bore the mountain on
his back so that they could churn the waters so that the
churning staff would not sink the cosmic waters.
• The Asuras immediately took the nectar and quarrelled
amongst themselves. Lord Viṣṇu then manifested himself as
the beautiful Mohini and tricked the Asuras to retrieve the
potion, which he then distributed to the Devas. Though the
Asuras realized the trick, it was too late – the Devas had
regained their powers and were then able to defeat their foes.
• Kūrma is the third Avatar of Viṣṇu. Varāha is depicted either
entirely as a boar or an anthropomorphic form, with a boar’s
head and a human body. He is shown as balancing earth on
his tusk.
☊ • When the demon Hiraṇyākṣa tormented the earth
8 Rāhu (personified as the goddess Bhudevi) and its inhabitants, she
Varāha sank into the primordial waters. Lord Viṣṇu took the form of
the Varāha, descended into the depths of the oceans to rescue
her. Varāha slew the demon, retrieved Pṛthvī from the ocean,
lifted her on his tusks and restored Bhudevi to her place in
the universe.
• Matsya is the fish avatar in the ten primary avatars of Lord
Viṣṇu. Matsya is described to have rescued Manu and earthly
existence from a great deluge.
• Matsya iconography is sometimes zoomorphic as a giant fish
with a horn or anthropomorphic in the form of a human torso
connected to a fish’s rear half.
• The Matsya Purāṇa evolves the legend further, by identifying
the fish-saviour (Matsya) with Viṣṇu. The Purāṇa derives its
☋ name from Matsya. The legend appears in section 1.12,
9 Ketu stating that when a little fish appears to Manu, he recognizes
Matsya Viṣṇu Vasudeva in the fish. The fish tells him about the
impending fiery end of Kalpa accompanied by a deluge. The
fish again has a horn, but Manu does not need to build a boat
or ship in this Purāṇa. The Gods build it. They build it big
enough to carry and save all life forms, and Manu needs to
carry all types of grain seeds to produce food for everyone
after the deluge is over. When the great flood begins, Manu
ties the Ananta Śeṣa (cosmic serpent) to the fish’s horn. The
fish carries everyone to safety.
• Kalki is the nemesis of demon Kālī and the tenth avatar of
Lord Viṣṇu foretold to appear at the end of Kālī Yuga. The
Lagna Purāṇa scriptures foretell that Kalki will be atop a white
10
Kalki horse with a drawn blazing sword. He is the precursor of the
end time in Hindu eschatology, after which he will usher in
Satya Yuga.

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 DETAILED DELIBERATIONS
Table 67: The Dasāvatāra Stotra

Graha
# Dasāvatāra Stotra
Avatāra
• vitarasi dikṣu raṇe Dikpati kamanīyaṃ, daśa mukha
maulibaliṃ ramaṇīyam।
Sūrya • keśava dhṛtarāmaśarīra, jaya jagadīśa hare॥7॥ O Keśava!
1
Rāma
You incarnated as Śrī Rāma and severed ten heads of demon
Ravana and offered them to lords of all the ten directions.
Victory to Hari, the lord of the world.
• NOTE: LORD KṚṢṆA IS SUBSTITUTED BY LORD
BALARĀMA
• vahasi vipuṣi viśade vasanaṃ jaladābhaṃ, halah atibhīti
milita yamunābham।keśava dhṛta haladhara rūpa, jaya
Candra
2 jagadīśa hare॥8॥
Kṛṣṇa
• O Keśava! You took the form of Balarama, who was bright
like a white cloud but covered with black cloth. It was like the
black Yamuna river struck by Balarama’s plough. Victory to
Hari, the lord of the world.
• tava karakamalavare nakhamadbhutaśṛṅgaṃ, dalita
hiraṇyakaśiputanubhṛṅgam। keśava dhṛtanaraharirūpa, jaya
jagadīśa hare॥4॥
Maṅgala
3
Nṛsiṁha • O Keśava! You incarnated as Nṛsiṁha, the man-lion with
fabulous sharp nails. You cut asunder demon Hiraṇyakaśipu,
who was just like a bee before you. Victory to Hari, the lord of
the world.
• nindasi yajña vidherahaha śrutijātaṃ, sadaya hṛdayadarśita
paśu ghātam। keśava dhṛta buddha śarīra, jaya jagadīśa
Budha hare॥9॥
4
Buddha
• O Keśava! You incarnated as a compassionate Buddha who
condemned animal sacrifice during Yajnas and rituals.
Victory to Hari, the lord of the world.
• chalayasi vikramaṇe balimadbhuta vāmana, pada nakha
nīrajanitajana pāvana। keśava dhṛtavāmanarūpa, jaya
jagadīśa hare॥5॥
Bṛhaspati
5 • O Keśava! You incarnated as little bachelor Vamana and
Vāmana
asked for three steps of space from demon-king Bali. But you
smartly spanned the whole cosmos in three steps. Ganga river
was born at your toenails. Victory to Hari, the lord of the
world.
• kṣatriyarudhiramaye jagadapagatapāpaṃ, snapayasi payasi
śamitabhavatāpam।keśava dhṛtabhṛgupatirūpa, jaya jagadīśa
hare॥6॥
Śukra
6
Paraśurāma • O Keśava! You incarnated as Paraśurāma and annihilated
wicked Kshatriya kings to dispel the sufferings of humanity.
You created pools of blood to cleanse the world from
afflictions. Victory to Hari, the lord of the world.

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 GRAHA KĀRAKATVAS

Graha
# Dasāvatāra Stotra
Avatāra
• kṣitirativipulatare tava tiṣṭhati pṛṣṭhe,dharaṇi dharaṇa
kiṇacakragariṣṭhe। keśava dhṛtakacchaparūpa jaya jagadīśa
Śani hare॥2॥
7
Kūrma
• O Keśava! You incarnated as a divine tortoise to bear
‘Mandara’ mountain on your vast stiff back. Victory to Hari,
the lord of the world.
• vasati daśanaśikhare dharaṇī tava lagnā, śaśini
kalaṅkakaleva nimagnā। keśava dhṛta sūkararūpa, jaya
Rāhu jagadīśa hare॥3॥
8
Varāha
• O Keśava! You incarnated as great boar with formidable
tusks and lifted the earth, which resembled the crescent,
Candra. Victory to Hari, the lord of the world.
• pralayapayodhijale dhṛtavānasi vedaṃ, vihita vahitra
caritramakhedam। keśava dhṛtamīnaśarīra, jaya jagadīśa
hare॥1॥
9 Ketu Matsya
• O Keśava! you incarnated on the earth as divine fish to
restore the Vedas from oceans during the great deluge.
Victory to Hari, the lord of the world.
• mlecchanivahanidhane kalayasi karavālaṃ, dhūmaketumiva
kamapi karālam। keśava dhṛtakalkiśarīra, jaya jagadīśa
Lagna hare॥10॥
10
Kalki
• O Keśava! You’ll incarnate as Kalki, wielding a comet-like
sword to destroy barbarous communities ferociously by the
end of Kaliyuga. Victory to Hari, the lord of the world.

2.1.2.3.3.2
THE AṢṬAVASUS

The Vasus are attendants of the chief of the heavens, i.e., Indra or
lord Viṣṇu. The Aṣṭavasus are described in the Rāmāyaṇa as the children
of Kaśyapa and Aditi and in the Mahābhārata as the sons of Manu or
Brahmā Prajāpati. They are eight in number, representing
Pañcamahābhūta (5 elements) and the lights, Sūrya, Candra and Nakṣatra
(3 of them). The name Vasu means ‘Brilliance’ or ‘Wealth Givers’. They are
eight among the Thirty-three Gods. There are varying lists of the eight
Vasus in different texts, sometimes only because the devatās have variable
names. The following are names and meanings according to the
Bṛhadāraṇyaka Upanishad and according to the Mahābhārata as
commonly equated:
Table 68

# Aṣṭavasu Meaning Other names Cakra Graha

1 Prithvi The Earth Dharā Mūlādhāra Budha
2 Agni Fire element Anala Maṇipura Maṅgala
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 DETAILED DELIBERATIONS

# Aṣṭavasu Meaning Other names Cakra Graha

3 Vāyu Air element Anila Anāhata Śani
4 Varuṇa Water element Āpa Svādhiṣṭhāna Śukra
5 Āditya The 12 Rasis Pratyūsha All Cakras Sūrya
6 Dyáuṣ The Sky Prabhāsa Viśuddha Bṛhaspati
7 Candramā Candra Soma Ājñā Candra
Dhruva
8 Nakṣatra The 27 Nakṣatras Sahasrāra Lagna
(the Pola star)

The Mahābhārata relates how the Vasus, led by Prithu (Pṛthvī),

were enjoying themselves in the forest when the wife of Dyáuṣ spotted an
excellent cow and persuaded her husband Dyáuṣ to steal it, which Dyáuṣ
did with the agreement and aid of Prithu and his other brothers. The cow
was the Kāmadhenu, belonging to Maharṣi Vaśiṣṭha, who upon learning
this through his Siddhis, immediately cursed them to be born on earth as
mortals. Vaśiṣṭha responded to pleading by the Vasus by promising that
seven of them would be free of earthly life within a year of being born and
that only Dyáuṣ would pay the total penalty.
The Vasus then requested the river Gaṅgā to be their mother.
Gaṅgā incarnated and became the wife of King Shantanu on the condition
that he never disputed her in any way. As seven children were born, one
after the other, Gaṅgā drowned them in the river, freeing them from their
punishment, and the king made no opposition. Only when the eighth was
born did the king finally oppose his wife, who left him. The eighth son,
Dyáuṣ incarnated, remained alive, and later became known in his mortal
incarnation as Bhīṣma Pitāmaha.

2.1.2.3.3.3
THE NAVA-DURGĀS

The Navadurgā are the nine manifestations of the Goddess Durga,

mainly worshipped during the festival of Navratri. During Navaratri, each
of the nine manifested forms is consecutively worshipped in nine nights.
The forms are Śailaputrī, Brahmacāriṇī, Candraghaṅṭā, Kuṣmāṇḍa,
Skandamātā, Kātyāyinī, Kālarātri, Mahāgauri, and Siddhidhātri.
Table 69

Navadurgā
Graha
# Description
Worshipped on
Tithis
• Born as the daughter of the Himalayas.
Śailaputrī
1 Candra • She is depicted with two hands and has a crescent Candra
Pratipada on her forehead. She holds a trident in her right hand & a
lotus flower in the left. She rides on mount Nandi (bull).

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 GRAHA KĀRAKATVAS

Navadurgā
Graha
# Description
Worshipped on
Tithis
• Took birth at Dakṣa Prajāpati, as his daughter, Sati, to
marry Śiva. This unmarried form of the Mother Goddess is
Brahmacāriṇī
worshipped as Brahmacāriṇī. Brahmacāriṇī means a
2 Maṅgala
celibate.
Dvitīya
• She is depicted as walking on bare feet, carrying a Japa
mala in Her right hand and a kamaṇḍalu in Her left hand.
• After getting married to Śiva, Goddess Pārvati started
adorning her forehead with an Ardha Candra (half
Candra) shaped like a bell (Ghaṅṭā) due to which she
became known as Goddess Candraghaṅṭā.
• She is depicted mounted on a tigress. She has ten hands,
Candraghaṅṭā carries Triśūla, Gadā, Sword and Kamaṇḍalu in Her four
Śukra left hands and keeps the fifth left hand in Varadamudrā.
3
She carries a lotus flower, arrow, Dhanush and Japamala
Tṛtīyā in Her four right hands and keeps the fifth right hand in
Abhaya Mudra.
• It is believed that adorned with her weapons, she is ready
for war to protect the peace and welfare of Her devotees. It
is believed that the bell of Candra, Candra Ghanta, on her
forehead drives all types of evil away from Her devotees.
• In this form, the Mother Goddess started living within
Sūrya, thereby liberating Sūrya’s brilliance to the creation.
She is named for her power and capability to live inside
Sūrya. The glow and radiance of her body are as luminous
Kuṣmāṇḍa as that of the many Sūryas.
4 Sūrya • She is depicted riding on a lioness and has eight hands.
Caturthī She holds a kamaṇḍalu, Dhanush, Bada, and Kamal in
Her right hands. Her left hands hold Amṛta Kalash, Japa
mala, Gadā and Cakra - in that order.
• She created the universe in the flash of Her smile and is
believed to bestow siddhis and nidhis to Her devotees.
• In this form, She is the mother of Lord Skanda or
Kartikeya.
• She is depicted mounting a ferocious lion. She carries baby
Skandamātā Skanda in her lap. She is depicted with four hands,
Budha carrying a lotus in Her upper two hands, baby Skanda in
5
one of Her right hands and keeping the other right hand in
Pañcamī Abhayamudrā. She is also called Padmāsana, depicted
sitting on a lotus.
• Lord Kartikeya also blesses one who worships this form of
Devī.
• She was born as the daughter of sage Katyāyana to
decimate Mahiṣāsura.
Kātyāyinī
6 Bṛhaspati • She is depicted riding a magnificent lion and is shown with
four hands. She carries a lotus flower and sword in her left
Ṣaṣṭhī
hands and keeps her right hands in Abhayamudrā and
Varadamudrā.

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Navadurgā
Graha
# Description
Worshipped on
Tithis
• She manifested in this fiercest form to destroy the demons,
Śuṁbha and Niśuṁbha.
Kālarātri
7 Śani • Her complexion is dark black, and She is depicted riding a
donkey. She has four hands, with Her right hands are in
Saptamī
Abhayamudrā and Varadamudrā. She carries a sword and
deadly iron hook in her left hands.
• Mother Śailaputrī, at the age of sixteen, was extremely
beautiful and blessed with a fair complexion. Due to her
extremely fair complexion, she was known as Goddess
Mahāgauri.
Mahāgauri • She is depicted riding a bull, like Goddess Śailaputrī. She
8 Rāhu has four arms, holding a Triśūla in one of her right hands
Aṣṭamī and depicts the Abhayamudrā with the other right hand.
She carries a Ḍamaru in one left hand and depicts the
Varadamudrā or kamaṇḍalu in her other left hand.
• She is known as the forgiving goddess and forgives sinners
and purifies them.
• Lord Rudra worshipped the unmanifest form of the Mother
Goddess, Adi Parāśaktī, for creation at the beginning of
the universe. As Adi Parāśaktī, the Mother is pure energy
and has no form. She thus appeared in the form of
Siddhidhātri from the left half of Śiva.
Siddhidhātri
Ketu • She is depicted sitting on a lotus or riding a lion. She is
9
depicted with four hands. She has Gadā in the one right
Navamī hand, Cakra in the other right hand, lotus flower in one
left hand and Śaṅkha in the other left hand.
• She bestows all types of siddhi to her devotees and is
worshipped by humans, Gandharvas, asuras, and Devas
alike.

2.1.2.3.3.4
THE DAŚĀ-MAHĀVIDYĀ

As the name suggests, the Daśā-Mahāvidyā are the ten supreme

forms of knowledge. The association of the Grahas and Mahāvidyā are (1)
Sūrya – Mātaṅgi, (2) Candra – Bhuvaneśvarī, (3) Maṅgala –
Bagalāmukhī, (4) Budha – Ṣoḍaśī or Tripurasundarī, (5) Bṛhaspati –
Tārā, (6) Śukra – Kamalā, Kamalātmikā, (7) Śani – Kālī, (8) Rāhu –
Chinnamastā, (9) Ketu – Dhūmāvati, (10) Lagna – Bhairavi.
The Dasamahāvidyā are the potent form of Devī Durgā. From a
Jyotiṣa standpoint, they can be invoked when a Graha is fragile and
afflicted, and there are no other means of redemption. For instance, when
a Graha is in a Śatru or Nīcarāśi or Navāñśa, defeated in a Grahayuddha,
afflicted by Krūrayutidṛṣṭi or Pāpakartari and there is devoid of
Śubhayutidṛṣṭi, it becomes difficult to alleviate the suffering caused by that
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 GRAHA KĀRAKATVAS

Graha. There must be terrible Karma for which the native might have
taken birth with such a dire state of a Graha. Only a powerful form of the
divine mother can protect one from such a Graha, as it is that form of
mother, which is limitless in power when protecting her child. Such forms
of divinity are generally invoked in Tantra Sādhana, and a highly
experienced and adept practitioner must do this. It is like playing with the
fire; hence, one must be cautious.
The Dasamahāvidyā forms hold great power, which is all-
encompassing. From nurturers to destroyers, from knowledge to wealth,
they encompass every aspect of the physical and spiritual realm. Devī
Durgā manifested these ten forms after a disagreement between Lord Śiva
and his consort and the daughter of Daksha Prajāpati, Sati. Sati had
married Śiva against the wishes of her father. The vain Daksha performed
a great Yajña with the sole aim of insulting Śiva, to which he invited all
the Devī and Devatās except his son-in-law, Lord Śiva. Heard about the
Yajña from Nārada Muni, Sati asked for Śiva’s permission stating that a
daughter did not need an invitation from her father. Śiva, cognisant of
Daksha’s intention of insulting him, attempted to dissuade Sati from
attending it.
Sati was furious because she felt Śiva was treating her like an
ignorant lady and not as the mother of the Universe. So, to show Śiva who
she was, she became fierce and assumed her form as the Divine Mother.
The oceans raged, the mountains shook, and the atmosphere was filled
with the wonder of her form. It is said that Śiva began to shake and tried
to flee. But in every direction he tried to flee, the Divine mother stopped
him. The Divine Mother multiplied herself into ten different forms,
guarding each of the ten directions. These ten different forms that are
guarding the ten directions are the Dasamahāvidyā forms of Devī Durgā.
They are Kālī, Bagalāmukhī, Chinnamastā, Bhuvaneśvarī, Mātaṅgi,
Ṣodaśī Tripurasundarī, Dhūmāvatī, Tārā, Bhairavī, and Kamala. Some
more details about the manifestation of the specific forms of the
Dasamahāvidyā are provided below.
Table 70
Mahāvidyā
# Details
Graha
Kālī • Devī Kālī is the ultimate form of Brahman, the “Devourer
1 of Time”. She is considered the Supreme Devatā of
Śani
Kalikula5 systems. She is beyond Kāla, the time. She is

5The Kalikula (family of Kali) form of Shaktism is most dominant in Nepal, northern and
eastern India, and is most widely prevalent in West Bengal, Assam, Bihar and Odisha, as
well as parts of Maharashtra, Bangladesh and some parts of Kerala. Kalikula lineages focus
upon the Devī as the source of wisdom (vidya) and liberation (moksha). They generally
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 DETAILED DELIBERATIONS

Mahāvidyā
# Details
Graha
portrayed as Dark and fierce. She takes away the darkness
and fills us with the light of wisdom, which is why She is
the embodiment of Jñāna Śakti. She slew Caṇḍa, Muṇḍa,
Śuṁbha and Niśuṁbha. She drank the blood of Raktabīja,
who had the boon of multiplying from every drop of his
blood. She resides in the cremation grounds, where all
creation dissolves.
• In her Dasamahāvidyā manifestation, Sati took the form of
Kālī. Her form was fearful, her hair untied and loose, her
body the colour of a dark cloud. She had deep-set eyes and
eyebrows shaped like curved swords. She stood on a corpse
wore a garland of skulls and earrings made from the bones
of corpses. On the one hand, she had four hands, she had
the head of a skull, and the other a curved sword with
blood dripping on it. She had mudras on her other two
hands – one giving freedom from fear and the other, giving
blessings. She roared, and the ten directions were filled
with that ferocious sound.
• She represents the power of consciousness in its highest
form. She is at once supreme power and ultimate reality,
underscoring the fundamental Tantric teaching that the
power of consciousness and consciousness itself are the
same.
• The Devī-Mahātmya vividly depicts a scene with Kālī and
her associated goddesses ready to take on an army of
demons. The battle culminates with the slaying of two
demon generals, Caṇḍa and Muṇḍa, and this act earns her
the name Cāmuṇḍā. She then takes on a battle with
Raktabīja. In the battle, Raktabīja sheds blood profusely
with each drop a clone of his is born until there are
numerous Raktabījas. Just when the battle looked
hopeless and unconquerable, Cāmuṇḍā roamed the
battlefield, avidly lapping up the blood and crushing the
nascent demons between her gnashing teeth. Finally,
drained of his last drop of blood, Raktabīja topples
lifelessly to the ground.
• Raktabīja’s unique replicative ability symbolizes the
human mind’s normal state of awareness. The mind is
constantly in motion, and one thought begets another in
an endless succession. The mind rarely rests and is never
fully concentrated. In the light of Patanjali’s Yogasūtra, we
can understand Cāmuṇḍā as the power to restrain the
mind’s endless modulations, to stop them altogether. When
all mental activity ceases, that state is called yoga:
consciousness resting in infinite peace and bliss.
• Dakṣiṇakāli is portrayed as young and beautiful, standing
on the supine, ash-besmeared body of Śiva, who looks up
at her adoringly. Śiva is absolute consciousness, ever

stand “in opposition to the Brāhmaṇaic tradition,” which they view as “overly conservative
and denying the experiential part of religion.”
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 GRAHA KĀRAKATVAS

Mahāvidyā
# Details
Graha
blissful in his glory. Kālī is consciousness in motion – the
overflowing joy that projects, sustains, and withdraws the
universe. Consciousness and its powers are the same
reality.
• All the dualities of life, the light and the dark, the
beautiful and the fearsome, are united and reconciled in
Kālī. She represents supreme non-duality, for she is none
other than Brahman. The duality of this world is nothing
but her self-expression.
• From the Absolute to the Relative and from the Relative to
the Absolute, Kālī represents the power of transformation.
For us, who conceive ourselves as mere mortals, she holds
the promise of transformation from the Human to the
Divine.
• Śani signifies this Devī because he is the Kāraka for
darkness (Kāli means dark) and helps one to overcome the
material bondages through renunciation and Tapasyā.
• Devī Bagalāmukhī is known as Bagalā and the “goddess
who controls and paralyzes enemies.” In later tantric yoga,
Bagalāmukhī is associated with Prāṇāyama. Due to her
capturing and paralyzing powers, She is also known as
Devī of Stambhana, which immobilizes people.
Bagalāmukhī translates as “the one who checks the
mouth.” She is so named for her power to silence the
speech and still the mind. In yoga, such a state helps
the yogi find peace and higher states of consciousness.
• Once, the creation was in turmoil and being destroyed in
many places. Lord Brahmā became worried about His
creation and its outcome. He meditated to bring peace to
the universe. Failing, He then performed severe Tapasyā
Bagalāmukhī to obtain the blessings of Devī Tripurāmbika, the Mother
2 of the Three Worlds. Pleased with His austerities, She
Maṅgala
appeared before Him as Mother Bagalā in a yellow form
and gave him a boon.
• In another story, an asura named Ruru, the son of
Durgam, performed severe Tapasyā to win the favour of
Lord Brahmā. Since Ruru was mighty, the Devatās
became apprehensive of what might happen if he obtained
the boon. So, they prayed for protection from the divine
mother. Pleased with their Tapasyā, the Divine Mother
appeared as Bagalā. She is known to stop all motion at the
appropriate time, controlling their tongues and silencing
the evil.
• Maṅgala signifies this Devī because Maṅgala is the
Kāraka for enemies and entities.
• Devī Chinnamastā represents a form in which her head is
Chinnamastā severed from the trunk. Chinna means cutting-off, and
3 Mastā means head. She is also known as Prachanda
Rāhu
Candikā, meaning fierce and unstoppable. Devī
Chinnamastā shines like a lightning bolt of Sūrya. She

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 DETAILED DELIBERATIONS

Mahāvidyā
# Details
Graha
represents the courage needed to make the highest
sacrifice, i.e., to sacrifice her blood, to alleviate her
children’s hunger.
• Once Devī Pārvati went with her friends Ḍākinī and
Varṇinī to take a bath in the Mandākinī River. Pārvati
was feeling very happy, and a lot of love was welling up
inside Her. Her complexion darkened, and the feeling of
love completely took over. On the other hand, her friends
were hungry and asked Pārvati to give them some food.
Pārvati requested them to wait and said She would feed
them after a while and began walking. After a short while,
Her friends once again appealed to Her, telling Her that
She was the Mother of the Universe and them Her
children, and asked to be fed quickly. Pārvati replied that
they should wait until they got home. Her friends could
not wait any longer and demanded that their hunger be
satisfied immediately. The compassionate Pārvati laughed
and, with her fingernail, severed Her head. Immediately
the blood spurted in three directions. Her two friends
drank the blood from two directions, and the Goddess
herself drank the blood from the third direction. Since she
severed Her head, she is known as Chinnamastā.
• Ḍākinī, on the left, is black; Varṇinī, on the right, is red.
Chinnamastā, in the middle, is white. Black, Red, and
White represent the three Guṇas viz., Tamas, Rajas and
Sattva. The Sattva Guṇa, represented by Devī
Chinnamastā, is the highest of the Guṇas. In reality, she is
above all the three Guṇas. The interplay of the three
Guṇas creates the Universe!
• The severed head symbolizes liberation. The head
represents one’s mental conditioning that limits one’s
experiences of the ultimate reality. The head shows one’s
ego, which comes in the way of actual realization. Cutting
off the head represents removing the ego and attaining a
state of complete surrender.
• In her actual being, the Mother reveals herself
unconditioned, infinite, and boundlessly free by severing
the head. This idea of freedom is reinforced by her nudity,
which symbolizes that she cannot be contained by a
garment. Because she is infinite, she is also autonomous.
• The blood spurting from Devī Chinnamastā’s severed
trunk represents the life force, Prāṇa, that sustains life.
The first stream flows into Her mouth. This indicates that
She sustains herself, i.e., self-existent. The streams that
flow into the mouths of her attendants represent the life
force in all living creatures.
• Rāhu signifies the Devī because Rāhu’s head is severed
from his trunk.
Bhuvaneśvarī • Devī Bhuvaneśvarī’s form closely resembles that of Devī
4
Candra Tripurasundarī. Bhuvana means the Universe, and Īśvarī

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 GRAHA KĀRAKATVAS

Mahāvidyā
# Details
Graha
means the Ruler, and therefore She is the Empress of the
Universe. Bhuvaneśvarī, by her all-pervasiveness and
identification with the universe, cultivate within us a
sense of universality.
• When Brahmā had the desire to create the Universe, he
did intense Tapasyā to invite the energy of Creation, Kriya
Śakti. Devī Parameśvarī, pleased with his Tapasyā
responded to his invitation and came as Bhu Devī or
Bhuvaneśvarī. She is red, seated on a lotus flower. Her
body is radiant and shining with jewels. She holds a noose
(pāsha) and a goad (aṅkuśa) in two of her hands, and the
other two assume the mudras of blessing and freedom
from fear.
• She resides in Śiva’s heart. Devī Bhuvaneśvarī is the
Supreme Empress of Manifested Existence, the exposer of
consciousness. She is called the Mahāmāyā, i.e., “one who
is beyond our understanding (Māyā = illusion)”. She is
Sarvarūpa, meaning “one whose form encompasses
everything”. She is Viśvarūpa, meaning “one whose form is
the universe. She is the universe in whom we live and
thrive.
• Once, Lord Brahmā, Lord Viṣṇu and Lord Śiva were
involved in an argument about who is the most powerful
and supreme of the three. Their debate became so intense
that it disturbed the peace of the heavens. That was when
the beautiful Devī stepped in to intervene and cease the
dispute. She took the Trinity of Gods to her idyllic abode
and led them to her beautiful chamber. There, Devī
Bhuvaneśvarī enlightens them that she is the creator of
the entire universe as it is created out of her and ends in
her. She is responsible for protecting it. She has created
many elements and gave life to the Devatās, Maharṣis and
living beings.
• Candra signifies the Devī because he is the Kāraka for
creation, mother, and birthing.
• Devī Mātaṅgi is the Prime Minister of Lalita in the Srikula
system,. She is regarded as a Tantric form of Devī
Sarasvati, the goddess of knowledge, both having many
resemblances. Both embody the music and are depicted
playing the veena. They are also both said to be the Nāda
(sound or energy) that flows through the Nāḍī channels in
the body through which life force (Prāṇa) flows. Both are
Mātaṅgi associated with rain clouds, thunder, and rivers. Though
5
Sūrya both govern learning and speech, Sarasvati represents the
orthodox knowledge of the Brāhmaṇas while Mātaṅgi
embodies the extraordinary, that is beyond the boundary
of the mainstream knowledge.
• Once Devī Pārvati went to her father’s house, leaving lord
Śiva behind as He was not invited. Śiva planned to escort
Her back after the visit. In Her absence, Śiva longed for
Her and decided to visit Her disguised as an ornament
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 DETAILED DELIBERATIONS

Mahāvidyā
# Details
Graha
vendor. When She selected the ornaments and asked for
the price, Śiva told Her that if She fulfilled his desire, He
would give Her the ornaments. Soon Devī Pārvati realized
that the vendor was none other than Her Lord Śiva. She
told Śiva that She would fulfil His desire, but not just then
and sent Him away. Later that evening, She went with a
friend to where Mahādeva was praying. She went to Him
disguised as a beautiful outcast girl, a Caṇḍālini. Seeing
Her, Śiva called out, “O beautiful lady, Who are You, and
why have You come here?” Pārvati said, “I am a Caṇḍālini,
I am here to do Tapasyā to become a Goddess, so please do
not disturb me.” Then Śiva said, “I am Śiva, I give the fruit
of Tapasyā. If you marry me, I will make you like Pārvati,
without a doubt.” Pārvati understood that Śiva had seen
through Her disguise and bowed to Him. She said, “O
Devādhideva, nobody can hide anything from You,” and
was very happy with this interlude. Śiva said, “Devī, you
took this form because you wanted to pray to me, and so I
give you the name Mātaṅgi. Mātaṅgi is the measurement
of all the limbs of creation and Supreme Goddess of all
desires. Devī Mātaṅgi is the giver of perfection.
• Yet in another story narrates the birth of Ucchiṣṭha-
Mātaṅgi. Once, Lord Viṣṇu and Devī Lakṣmī visited Lord
Śiva and Devī Pārvati and gave them a banquet of fine
foods. While eating, the devatās dropped some food on the
ground, from which arose a beautiful maiden who asked
for their leftovers. The four Devatās granted Her their
leftovers as prasad, food made sacred by having been first
consumed by the Devatā. This can be interpreted as the
Ucchiṣṭha of the devatā, although due to its negative
connotation, the word Ucchiṣṭha is never explicitly used in
connection to Prasad. Śiva decreed that those who repeat
Her mantra and worship Her will have their material
desires fulfilled and gain control over foes, declaring Her
the giver of boons. From that day, the maiden was known
as Ucchiṣṭha-Mātaṅgi.
• Devī Mātaṅgi is often described as an outcast and impure.
Her association with pollution mainly streams from Her
relation to outcaste communities. These social groups deal
in occupations deemed polluted, like collecting waste,
meat-processing, and working in cremation grounds. But,
She is the giver of Supreme Knowledge because She is the
Tantric Sarasvati.
• Sūrya signifies the Devī because he is the source of all
knowledge.
• Devī Tripurasundarī or Ṣoḍaśī or one Who is “Beautiful in
Tripurasundarī the Three Worlds”. As the name suggests, she is 16 years
6 (Ṣoḍaśī) old and is considered the supreme in the Srikula systems.
Budha • She is considered the “Tantric Pārvati”, the giver of Mokṣa,
liberation. She is known as Lalita and Rājarājeśvarī.

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 GRAHA KĀRAKATVAS

Ma1āvidyā
# Details
Graha
Lalita means one who plays, and Rājarājeśvarī means
queen of queens.
• According to the description in her Dhyana mantra, Devī
Tripurasundarī shines with the light of the rising Sūrya.
This rosy colour represents joy, compassion, and
illumination. She is shown with four arms in which she
holds five arrows of flowers, a noose, a goad and sugarcane
as a bow. The noose represents attachment; the goad
represents repulsion; the sugarcane bow, the mind and
arrows, the five sense objects.
• In the Śākta Tantra, She is the supreme, and the Gods,
her instruments of expression. Through them, she presides
over the creation, maintenance, and dissolution of the
universe, as well as over the self-concealment and self-
revelation that lie behind those three activities. Self-
concealment is the precondition and the result of the
cosmic manifestation, and self-revelation causes the
manifest universe to dissolve, disclosing the essential
unity.
• Once, when Devī Pārvati left Her form as Devī Kālī and
assumed the form of Devī Gauri, Śiva continued to address
Her as Kālī. Pārvati felt insulted and left that place. Lord
Śiva went into His own heart and began remembering her.
Not finding her around, lord Śiva was dismayed and
wondered where She had gone. At that time, Nārada Muni
came to where Śiva was meditating. Lord Śiva narrated
this occurrence to Nārada Muni and told him that Devī
Kālī had left Him. Maharṣi Nārada was very happy to hear
of the differences between Lord Śiva and Devī Kālī. In his
meditation, Nārada saw that Devī Pārvati was sitting in
meditation on Sumeru Mountain in an inaccessible place.
To increase the differences between Lord Śiva and Devī
Pārvati, Nārada went to Devī Pārvati, meditating and told
her that Lord Śiva was entering a relationship with
another woman and that She must stop him. Upon hearing
this from Nārada, She is filled with anger, and the Great
Devī spontaneously assumed the form of the most
beautiful lady in the three worlds, a maiden of sixteen
years. Because of her 16 years of age, she is called Ṣoḍaśī.
In that form, She presented Herself before Lord Śiva.
• Seeing Her own shadow reflected upon Śiva’s chest and
thinking it to be another woman, She became angrier and
said, “When we were married, You gave Your heart to me
for my residence. How can you now give Your heart to
another woman?” When Lord Śiva heard Devī Kālī’s
words, He replied, “Look closely at my heart. The woman
you see in my heart is your reflection.” When the Devī
looked closely and meditated carefully, with great
satisfaction, She asked, “The woman that I just saw in
your heart, by what name shall She be known?” Hearing
Devī Kālī’s question, Lord Śiva replied, “This new form of

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 DETAILED DELIBERATIONS

Mahāvidyā
# Details
Graha
Yours is one of the Mahāvidyā, and Her name shall be
Ṣoḍaśī, She who manifests the sixteen. In this form, you
will manifest excellence!” Ṣoḍaśī unites the sixteen
syllables of Lord Śiva and Devī Sakti, the Supreme Devī of
all Desires.
• Budha signifies this Devī because he is the Kāraka for
young girls (Kanyā Rāśi), who is not mature. Budha
captures the beauty of the 16-year-old Devī and is the son
of Candra, who signifies the 16 Kalās or rays.
• Devī Dhūmāvati is full of smoke and is considered the
goddess of death. She is often depicted as a widow.
• One day lord Mahādeva was sitting in Kailaśa with Devī
Pārvati; she told Lord Śiva that She was famished and
requested Him to get Her some food. Śiva asked Her to
wait for a while, and so saying returned to meditation.
Devī Pārvati once again asked Śiva, “O! Father of the
Universe, please give me some food; I cannot wait any
longer”. When Lord Śiva asked Her to wait for the second
time, Devī Pārvati was so hungry that She became
aggressive.
• The third time this happened, Devī Pārvati could bear no
more, and she ate Śiva to appease Her hunger.
Immediately smoke started to come from within Her body.
Lord Śiva, who was inside her body, had opened His third
eye and He said to Devī Pārvati, “Without me, there is no
Puruṣa in the universe, only Prakriti, as only You exist.”
For this reason, this is the widow form of the Devī known
as Dhūmāvati, meaning she has been widowed. Dhūma
means smoke, and She is depicted without any ornaments
Dhūmāvati and in widow apparel. Dhūmāvati demonstrates
7
Ketu renunciation, removes frustration and agitation, and frees
one from disrepute.
• Devī Dhūmāvati personifies the dark side of life. Her name
means “one who is made of smoke.” Smoke is one of the
effects of fire. Her complexion is dark like smoke, which is
polluting and concealing. Her form is symbolic of the worst
facets of human existence. She is associated with poverty,
needs, hunger, thirst, quarrels, anger, and negativity. She
is depicted as old and ugly, with sagging breasts and
crooked or missing teeth. She is dressed in rags.
Dhūmāvati represents the erosive power of time that robs
us of loved ones, of our youthful strength and vitality, of
our health, and of whatever else contributes to our fragile
happiness.
• She is often depicted with a crow. The crow sometimes
appears emblazoned on Dhumāvati’s banner; sometimes, it
sits atop the banner. Occasionally the bird is shown as
massive, serving as her mount.
• Ketu signifies her because Ketu makes one relinquish
one’s valuable possessions and lead a mendicant’s life.

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Mahāvidyā
# Details
Graha
• Devī Tārā is worshipped in Hinduism and Buddhism as
the goddess of compassion and protection. She offers the
ultimate knowledge that gives salvation. One of her
epithets is saṃsāratāriṇī, “she who liberates one from
worldly existence.”
• When Lord Śiva forbade Sati from attending Her Father’s
Yajña, Sati became furious and assumed the fearful form
of Kālī, causing Śiva to flee in another direction. Sati then
assumed the form of the ninth Mahāvidyā, Tārā. Tārā is
blue, Her tongue is fearfully sticking out, and Her face is
terrifying. Her hair is tangled like snakes sticking straight
up, and She is dressed in a tiger’s skin. On Her head are
five Ardha-Candras. She has three eyes, four arms, a large
protruding belly, and she stands on a corpse. She has four
arms in which She holds a lotus, a sword, a drinking bowl,
and a bell. Tārā is the illuminator; She illuminates all our
attitudes.
• When the Halāhala poison came out of the ocean during
the churning of the milky sea, Lord Śiva drank it to save
Tārā the world from destruction. But Lord Śiva fell unconscious
8
Bṛhaspati under the powerful effect of the poison. At this point, Devī
Pārvati manifested as Devī Tārā and took Śiva on her lap
and breastfed Him to counter the effect of the poison.
Hence Tārā is said to be more approachable to the
devotees because of her maternal instinct.
• In some traditions, Devī Tārā appears in different forms;
the two best-known versions of her are White Tārā, the
embodiment of compassion and peace, and Green Tārā,
who is the great protector and overcomer of obstacles. Tārā
is seated on a white lotus amid the primordial waters
enveloping the universe. In this form, she is the Mother of
the three worlds, the heavens, the atmosphere, and the
earth. She indicates the death of the ego, the false idea of
selfhood. Like Kālī, Tārā is sometimes shown wearing a
girdle of severed human arms, a symbol of her ability to
relieve us of the burdens of karma.
• Bṛhaspati signifies her because his wife has the same
name as Devī Tārā. Besides this, Bṛhaspati removes
Ariṣṭas and offer protection like the Devī. Besides this,
Devī Tārā confers the supreme form of knowledge.
• Devī Kamalā is the tenth of the ten Mahāvidyās. Kamala
means lotus, and she is depicted seated on a lotus, like
Devī Lakṣmī. Many consider her to be the Tantric form of
Devī Lakṣmī. She is portrayed flanked by two elephants
Kamalā
9 like Devī Lakṣmī.
Śukra
• She is portrayed as making the mudra of Varadā (granting
boon) and Abhaya (granting fearlessness). She sits on a
lotus and holds lotus blossoms in her two upper hands.
Devī Kamala blesses her devotee with prosperity, wealth,

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Mahāvidyā
# Details
Graha
fertility and crops, and good luck. She is the Devī of Dhana
(wealth) and Dhānya (grains).
• Unlike Devī Lakṣmī, she has a severe form. Sometimes she
is called Rudra (“the howling one”), Ghora or Bhima (“the
terrifying one”), or Tāmasī (“the dark one”). Like Devī
Kālī, Devī Kamalā embraces the light and the darkness,
for she is the totality.
• Śukra signifies her because of the association with Devī
Lakṣmī of whom Śukra is also the Kāraka. The symbol of
the lotus is also associated with Śukra.
• Devī Bhairavi is the feminine form of Lord Bhairava, one
of the forms of Lord Śiva. Devī Bhairavi Frees us from all
Fears. She has many names, including Tripura Bhairavi,
Sampath Prajā Bhairavi, Kauleśa Bhairavi, Siddhidā
Bhairavi, Bhaya Vidvamsi Bhairavi, Chaitanya Bhairavi,
Kameśvari Bhairavi, Nitya Bhairavi and Rudra Bhairavi,
all indicates freedom from fear.
• Bhiru means afraid, and the name Bhairavi means
“frightful,” “terrible,” “horrible,” or “formidable.” Devī
Bhairavi provokes fear, for she is said to shine with the
brilliance of ten thousand rising Sūryas. Her body is the
colour of the rising Sūrya.
• She wears a pearl necklace around her neck, has red
breasts and has four hands in which She holds a japamālā,
a book, and displays the Varada and Abhaya Mudra. She
1 Bhairavi
has three red eyes and wears Candra on Her forehead.
0 Lagna
Devī Bhairavi is seen mainly as the Caṇḍī in the Durga
Saptashati who slays Caṇḍa and Muṇḍa.
• She is depicted in the cremation ground, seated on a
headless corpse. Like Devī Kālī, she has four arms. With
two of her hands, she holds the sword of knowledge and
the demon’s head, representing the destruction of the ego.
Her other two hands may display the Abhayamudrā,
urging us to have no fear, and the Varadamudrā, the
gesture of granting boons. More often, She holds a
japamālā, signifying devotion, and a book, signifying
knowledge. The trident represents the pervasively
threefold nature of her manifestation and can be
interpreted in various ways.
• Lagna signifies Devī Bhairavi, as She offers protection
from fear and danger and grants knowledge and devotion.

2.1.2.3.3.5
THE EKĀDAŚA RUDRAS

Rudras are the fierce manifestations of Lord Śiva. They are 11 in

number, so they are called Ekādaśa Rudras. In Jyotiṣaśāstra, the Rudras
are the fierce protector of the Prāṇas from the evil, like powerful guardians.
One’s body perishes when the Rudra protecting that person turns his face.
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Lord Hanumāna and Mahābali Bhīma are considered as Rudrāvatāra and

are known for their superb physical strength. According to the Ekādaśa
Rudrābhiṣeka Pujā, the 11 Rudras are 1. Mahadeva, 2. Śiva, 3.
Mahārudra, 4. Śaṅkara, 5. Nīlalohita, 6. Īśāna, 7. Vijaya, 8. Bhīma,
9. Devadeva, 10. Bhavodbhava and 11. Ādityātmaka Śrīrudra. Their
consorts are 1. Dhi Devī, 2. Dhṛti Devī, 3. U ṇ a (Rasāla) Devī, 4. Uma
Devī, 5. Nīyuta Devīy . SārpiDevī, 7. Īlā Devī, 8. Ambikā Devī, 9.
Irāvati Devī, 10. Sudhā Devī and 11. Dīkṣā Devī, respectively.
According to Śiva Mahāpurāṇa, ekādaśaite rudrāstu
surabhītanayā: smṛtā:। deva kāryārtham utpannāś śivarūpās
sukhāspadam॥, meaning, these 11 Rudras are born from Surabhi. They
are born from lord Śiva for the fulfilment of the work of the Devatās
(Devakārya). According to the same text, the names of the Ekādaśa Rudras
are Kapālī, Piṅgala, Bhīma, Virupākṣa, Vilohita, Śāstā, Ajapāda,
Ahirbudhnya, Śambhu, Caṇḍa, and Bhāva. It is said that when one
worships the Rudras with sincerity and concentration, one attains fame,
freedom from health hazards, an increase in longevity and fulfilment of
wishes. The worship also destroys one’s sins, and one is granted happiness.
The Rudras make the 11 of the 33 Devatās as the Purāṇas.
Sometimes, they identified with the Maruts – sons of Rudra. The
Rāmāyaṇa tells they are 11 of the 33 children of the sage Kaśyapa and his
wife Aditi, along with the 12 Ādityas, 8 Vasus and 2 Aśvinas, constituting
the 11 + 12 + 8 + 2 = 33 Devatās. The Vāmana Purāṇa also describes the
Rudras as the sons of Kaśyapa and Aditi. The Matsya Purāṇa notes that
Surabhi, the wish-fulfilling cow, the Kāmadhenu, was the consort of
Brahmā and their union produced the eleven Rudras. Here they are named
Nirṛti, Śambhu, Aparājita, Mṛgavyādha, Kapardi, Dahana, Khara,
Ahirbudhnya, Kapālī, Piṅgala, and Senāni. The Śaivāgama texts describes
these Rudras as Śambhu, Pinākī, Girīśa, Sthāṇu, Bharga, Sadāśiva, Śiva,
Hara, Śarva, Kapālī, and Bhava.
According to Harivaṁśa, which is an appendix to Mahābhārata,
the Rudras are the sons of the Kaśyapa and Surabhi – here, portrayed as
his wife. In another instance, in the Mahābhārata, Dharma is the father of
the Rudras and the Maruts. According to Viṣṇu Purāṇa Rudras are
identified with Śiva and said to be born from the anger of Prajāpati
Brahmā. The furious Rudra was in Ardhanāri form; half his body was male
and half female. He divided himself into two: the male and the female. The
male form then split itself into eleven, forming the eleven Rudras. Some
were white and gentle, while others were dark and fierce. They are called,
Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā,
Bhava, Kāla, Vāmadeva, and Dhṛtavrata. The woman gave rise to the

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eleven Rudrānis who became wives of the Rudras. They are Dhi, Vṛtti,
Usāna, Urna, Niyuta, Sarpi, Ilā, Ambikā, Irāvati, Sudhā, Dīkṣā.
Brahmā allotted the Rudras the eleven positions of the heart and
the five sensory organs, the five organs of action and the mind. Other
Puranas call them Aja, Ekpāda, Ahirbudhnya, Tvastā, Rudra, Hara,
Śambhu, Tryambaka, Ap rājita, Īśāna and Tribhuvana.
In one instance in the Mahābhārata, the Rudras, eleven in number,
are named: Mṛgavyādha, Sarpa, Nirṛti, Ajaekapāda, Ahi, Budhnya,
Pinākī, Dahana, Īśvara, Kapālī, Sthāṇu, and Bhaga. While Kapālī is
described as the foremost of Rudras here, in the Bhagavad Gita, Śaṅkara
is considered the greatest of the Rudras. Both Kapālī and Śaṅkara are
epithets of Śiva. In another instance, they are described as sons of Tvaṣṭṛ
and named, Viśvarūpa, Ajaekapāda, Ahirbudhnya, Virupākṣa,
Raivata, Hara, Bahurūpa, Tryambaka, Savitra, Jayanta, and
Pinākī. While usually the Rudras are described to eleven, in one instance
in the Mahābhārata, they are said to be eleven thousand surrounding Śiva.
The eleven groups of hundred are named Ajaekapāda, Ahirbudhnya,
Pinākī, Ṛta, Pitrrupa, Tryambaka, Maheśvara, Vṛṣākapi, Śambhu,
Havana, and Īśvara.
The Bhāgavata Purāṇa Canto 3 Chapter 3 mentions that Rudra is
born from the anger of Lord Brahmā. In Śloka 12 of the chapter, the names
given are Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja,
Ugraretā, Bhāva, Kāla, Vāmadeva, and Dhṛtavrata. In Bhāgavata
Purāṇa Canto 6 Chapter 6, the eleven Rudras are said to be the children of
Sarūpā and Bhūta. Sarūpā was a daughter of Dakṣa. The names of the
eleven Rudras given in Canto 6 Chapter 6, Śloka 17-18 are: Raivata, Aja,
Bhāva, Bhīma, Vāma, Ugra, Vṛṣākapi, Ajaekapāda, Ahirbudhnya,
Bahurūpa, Mahān. The Matsya Purāṇa mentions the ferocious eleven
Rudras – named: Kapālī, Piṅgala, Bhima, Virupākṣa, Vilohita,
Ajesha, Shasana, Śāstā, Shambhu, Caṇḍa, Dhruva, aiding Lord Viṣṇu
in his fight against the demons. They wear lion-skins, matted hair and
serpents around their necks. They have yellow throats, hold tridents and
skulls, and the crescent Candra on their foreheads. Together headed by
Kapālī, they slay the elephant demon Gajāsura.
In Vedic mythology, Rudras are described as loyal companions of
Lord Śiva. They are considered friends and messengers. They are dreadful.
The Śatapatha Brāhmaṇa mentions that Rudra is the prince, while Rudras
are his subjects. They are considered attendants of Śiva in later mythology.
The Rig Veda and the Kṛṣṇa Yajur Veda make the Rudras the
middle world’s Gods, situated between earth and heaven, i.e., the
atmosphere. As wind-Gods, the Rudras represent the life-breath. In the
Bṛhadāraṇyaka Upanishad, the eleven Rudras are represented by ten vital

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vibrations (rudra-prāṇa) in the body and the eleventh one being the Ātman
(the soul).
The Rudras preside over the second stage of creation and the
intermediary stage of life. They govern the second ritual of sacrifice, the
mid-day offering and the second stage of life – from the 24th to the 68th. The
Chandogya Upanishad prescribes that the Rudras be propitiated in case of
sickness in this period and further says that they, on departing the body,
becomes the cause of tears, the meaning of the name Rudra being the “ones
who make cry”. The Bṛhadāraṇyaka Upanishad explicitly states that since
the Rudras leaving the body – causing death – makes people cry, they are
Rudras.
The Mahābhārata describes the Rudras as companions of Indra,
servants of Śiva and his son Skanda and companions of Yama, who is
surrounded by them. They have immense power, wear golden necklaces
and are “like lighting-illuminated clouds”. The Bhāgavata Purāṇa
prescribes the worship of the Rudras to gain virile power.
Aśvatthāmā, the son of Guru Drona, is the avatar of one of the
eleven Rudras, and he is one of the seven Chiranjivi or the immortal ones.
Drona did many years of severe penance to please Lord Śiva to obtain a
son who possesses the same valiance as Lord Śiva. Aśvatthāmā, the
powerful son of Drona, though known as the part incarnate of
Rudra, was born of the four parts of Yama (death), Rudra
(destruction), Kāma (love) and Krodha (anger). Just before
Mahābhārata war, Bhīṣma himself declared that it would be virtually
impossible for anyone to kill or defeat Aśvatthāmā in war as he is the part
incarnate of Rudra. Bhīṣma said when Aśvatthāmā becomes angry, it is
impossible to fight him as he becomes a second Śiva. No one can handle his
wrath and fury. The tragic death of Drona made Aśvatthāmā extremely
angry, and these events led to the destruction of Pāṇḍava lineage by the
hands of Aśvatthāmā himself.
The Ekādaśa Rudra are the basis of the Rudrāñśa. The
computation of the Rudrāñśa is given in the translation of Jaiminī Sūtra
by Pt. Sanjay Rath. The Rudrāñśa is based on the Parivṛtti principle,
meaning, that they follow a continuous cyclic order. For instance, the 11
Rudrāñśa of Meṣa is Meṣa to Kumbha. The Rudrāñśa of Vṛṣabha Rāśi
starts from next Rāśi of Kumbha, i.e., Mīna. The Rudrāñśa of a Graha can
be found easily using this formula. Rudrāñśa = 13 - Rāśi index + Rudrāñśa
Index. If the Rudrāñśa figure is more than 12, then expunge the multiples
of 12. For instance, let us find the 8th Rudrāñśa of Karka Rāśi. Here, the
Rāśi index for Karka is four and the Rudrāñśa index is 8. The Rudrāñśa =
13 – 4 + 8 = 17. Since 17 is more than 12, we subtract 12 from it to arrive
at 5. Thus, the 8th Rudrāñśa of Karka Rāśi is 5, i.e., Siṅha Rāśi.

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Sages of yore identified the destructive potencies of Rudra and

revealed hymns which are used to pacify the Rudras and stop them from
bringing havoc. The most used among the hymns are the Rudra namakam
and camakam, also known as Rudra praśna. It is said that this is the most
effective remedy to the havoc caused by Śani during its transit or
unfavourable Daśās. In Jyotiṣaśastra, there are 11 Rudras identified
commonly known as Ekādaśa Rudra. The Ekādaśa Rudras are in
order (1) Kapālī (2) Piṅgala (3) Bhima (4) Virūpākṣa (5) Vilohita (6)
Śāstā (7) Ajaekapāda (8) Ahirbudhnya (9) Śambhu (10) Caṇḍa (11)
Bhava and rule the 11th divisional chart called Rudrāñśa, which is
judged for strife and struggles. In his book Vedic Remedies in
Astrology, Pt. Rath gives the mantra for the 11 Rudras and can be recited
by anyone depending on Candra’s placement in a specific Rudrāñśa to save
oneself from various strife and struggles. For instance, if Candra is in the
4th Rudrāñśa, one must worship the Virūpākṣa Rudra.
To find Candra’s Rudrāñśa, the Candrasphuṭa in the Rāśi should
be divided by 2.73°, and the result should be rounded off to arrive at the
Rudrāñśa. For instance, in my Kuṇḍalī Candra is in Vṛścika 16°31’, which
is 16 + 31/60 = 16.52. Dividing it by 2.73, we get 6.05, rounded up to 7.
Therefore, Candra is in the 7th Rudrāñśa which is governed by Ajaekapāda
Rudra. For protection from evil, I must chant the mantra “oṃ śrīṃ vaṃ
sauḥ balavardhanāya baleśvarāya rudrāya phaṭa oṃ”.
In the computation of the Brahmā, Rudra, and Maheśvara in a
Kuṇḍalī, we notice that there are Ekādaśa (11) Rudras in a Kuṇḍalī, each
being the lord of 8th from a Rāśis. This means that there is one Rudra for a
Rāśi, making 12 Rudras, but we have 11. Why? Because the 8th lord
from the Rāśi occupied by Bṛhaspati is not a Rudra. Among the 11
Rudras, the Rudra derived from the 8 th lord from the Ātmakāraka
attains the highest status among the Rudras, the Maheśvara. The
Ekādaśa Rudra and their blessing are as follows. Also, the Graha
association is based on my understanding. I believe the worship of the
Rudras removes the negativities associated with the Grahas, gives them
strength, and protects the Sattvaguṇa of the Śubhagrahas, thus making
them powerful.
Table 71
Rudra
# Blessings Mantra
Graha*
Kapālī Victory or control over oṃ hūṃ hūṃ śatrustambhanāya
1
Ketu enemies hūṃ hūṃ oṃ phaṭ
Piṅgala oṃ śrīṃ hrīṃ śrīṃ sarva
2 Prosperity
Sūrya maṅgalāya piṅgalāya oṃ namaḥ
Bhima oṃ aiṃ aiṃ mano vāñchita
3 Fulfilment of desires
Budha siddhaye aiṃ aiṃ oṃ
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Rudra
# Blessings Mantra
Graha*
Virūpākṣa oṃ rudrāya roganāśāya āgaccha ca
4 Freedom from diseases
Śani rāma oṃ namaḥ
Vilohita Success in yoga and oṃ śrīṃ hrīṃ śaṃ śaṃ hrīṃ śrīṃ
5
Maṅgala restrain saṅkarṣaṇāya oṃ
Śāstā Accomplishments, success oṃ hrīṃ hrīṃ saphalayāya
6
Śani in undertakings siddhaye oṃ namaḥ
Ajaekapāda oṃ śrīṃ vaṃ sauḥ balavardhanāya
7 Physical strength
Śukra baleśvarāya rudrāya phaṭa oṃ
Ahirbudhnya Overcoming flaws, and oṃ hrāṃ hrīṃ hūṃ samasta Graha
8
Rāhu evils doṣa vināśāya oṃ
Śambhu oṃ gaṃ glauṃ śrauṃ glauṃ gaṃ
9 Destruction of poison
Candra oṃ namaḥ
Caṇḍa oṃ caṃ caṇḍīśvarāya tejasyāya
10 Brilliance and splendour
Maṅgala caṃ oṃ phaṭ
oṃ bhavodbhava saṃbhavāya iṣṭa
Bhāva
11 Meeting one’s Iṣṭa Devatā darśanāya hetave oṃ śaṃ oṃ
Bṛhaspati
namaḥ
* The Graha Kāraka assigned to the Ekādaśa Rudras are based on my limited
understanding.

2.1.2.3.3.6
THE DVĀDAŚA ĀDITYAS

The Ādityas have originated from Aditi, so they are called Ādityas.
They are 12 in number and therefore called Dvādasādityas. In Ṛgveda,
eight Ādityas are mentioned viz. (1) Varuṇa, (2) Mitra, (3) Aryaman, (4)
Bhaga, (5) Añśa, (6) Dhātri, (7) Indra and (8) Vāyu (Mārtanda). The eighth
Āditya (Mārtanda) was rejected by Aditi, thus leaving only seven sons. In
the Yajurveda, Taittirīya Samhitā, their number is eight, and the last one
is believed to be Vivasvān. Rig Veda, Book 10, confirms nine Ādityas, the
eighth one being Mārtanda, later revived as Vivasvān.
The Bhāgavata, Liṅga and Viṣṇu Purana mentions the names of
the Dvādaśa Ādityas, the 12 forms of Sūrya Devatā, as (1) Varuṇa, (2)
Mitra, (3) Aryama, (4) Bhaga, (5) Añśumāna, (6) Dhātā, (7) Indra, (8)
Parjanya, (9) Tvastā, (10) Viṣṇu (11) P ṣ and (12) Vivasvān. Each of thee
12 Ādityas has specific power with which it bestows blessings on the world
during its sojourn through the zodiac (1) Indra destroys the enemies of the
Devatā, 2) Dhātā cre tes the living beings (3) Parjanya showers rain (4)
As Tvastā lives in trees and herbs, (5) Pūṣā causes growth of the food grains
(6) Aryama embodies the wind the blows, (7) Bhaga imbibes into the body
of all living beings, (8) Vivasvān helps in cooking food as fire, (9)Viṣṇu
destroys the enemies of the Gods, (10) AñśuGāna again embodies the wind
the blows, (11) Varu a governs the waters, and (12) Mitra embodies
Candra and the Oaeans.mThe Ādi as are perfect, free from guile, honest
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and transparent. Being the governor of the 12 zodiac signs, they protect
the world and its inhabitants.
Pt. Sanjay Rath in his book “A Course of Jaimini Sutra” gives the
following qualities of the Ādityas: (1) Dhātā: Meṣa Rāśi: Creation, (2)
Aryama: Vṛṣabha Rāśi: Generosity, Nobility, (3) Mitra: Mithuna Rāśi:
Chivalry, constancy, friendship, (4) Aruṇa or Varuṇa: Karka Rāśi:
Punishment, blessings, (5) Indra or Śakra: Siṅha Rāśi: Knowledge,
courage, (6) Vivasvān: Kanyā Rāśi: Service, purity, social laws, (7) Pūṣā or
Pūṣana: Tulā Rāśi: Inquisitiveness, change, intercourse, (8) Parjanya or
Dakṣa: Vṛścika Rāśi: Transformation, secret rituals, (9) Añśa or Aṃśumān:
Dhanu Rāśi: Justice, fairness, sharing, (10) Bhaga: Makara Rāśi: Labour,
remuneration, reward, inheritance, (12) Tvastā: Kumbha Rāśi: Skill,
talent, innovation, improvement, (12) Viṣṇu: Mīna Rāśi: Renunciation,
truth, universal laws.
The details of the 12 Ādityas can be found in the Śrīmad
Bhāgavatam. The following are the Ślokas from the 12th canto and
11th Chapter of Śrīmad Bhāgavatam that talks about the Āditya.
The Translations are by Śrī A.C. Bhaktivedānta Swami
Prabhupāda.
1. Śrīmad Bhāgavatam 12.11.27-28. Śrī Saunaka said: Please describe to us, who
have great faith in your words, the different sets of seven personal features and
associates Sūrya Devatā exhibits during each month, along with their names and
activities. The associates of Sūrya Devatā, who serve their lord, are personal
expansions of the Supreme Personality of Godhead Hari in His feature as the
presiding devatā of Sūrya.
2. Śrīmad Bhāgavatam 12.11.29. Suta Gosvāmi said: Sūrya travels among the
Grahas and thus regulates their movements. It has been created by Lord Viṣṇu, the
Supreme Soul of all embodied beings, through His beginningless material energy.
3. Śrīmad Bhāgavatam 12.11.30. Sūrya Devatā, being non-different from Lord Hari,
is the one soul of all the worlds and their original creator. He is the source of all the
ritualistic activities prescribed in the Vedas and has been given many names by the
Vedic sages.
4. Śrīmad Bhāgavatam 12.11.31. Being the source of the material energy, the
Personality of Godhead Lord Hari in His expansion as Sūrya Devatā is described in
nine aspects, O Saunaka: the time, the place, the endeavour, the performer, the
instrument, the specific ritual, the scripture, the paraphernalia of worship and the
result to be achieved.
5. Śrīmad Bhāgavatam 12.11.32. The Supreme Personality of Godhead, manifesting
His potency of time as Sūrya Devatā, travels about in twelve months, beginning
with Madhu, to regulate planetary motion within the universe. Travelling with
Sūrya Devatā in each of the twelve months is a different set of six associates.
6. Śrīmad Bhāgavatam 12.11.33. My dear sage, Dhata as the Sūrya Devatā,
Krtasthali as the Apsara, Heti as the Rākṣasa, Vasuki as the Nāga, Rathakrt as the
Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of
Madhu.
7. Śrīmad Bhāgavatam 12.11.34. Aryama as the Sūrya Devatā, Pulaha as the sage,
Athauja as the Yakṣa, Praheti as the Rākṣasa, Punjikasthali as the Apsara, Narada
as the Gandharva and Kacchanira as the Nāga rule the month of Madhava.
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8. Śrīmad Bhāgavatam 12.11.35. Mitra as the Sūrya Devatā, Atri as the sage,
Pauruseya as the Rākṣasa, Taksaka as the Nāga, Menaka as the Apsara, Haha as
the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra.
9. Śrīmad Bhāgavatam 12.11.36. Vaśiṣṭha as the sage, Varuṇa as the Sūrya Devatā,
Rambha as the Apsara, Sahajanya as the Rākṣasa, Huhu as the Gandharva, Sukra
as the Nāga and Citrasvana as the Yakṣa rule the month of Suci.
10. Śrīmad Bhāgavatam 12.11.37. Indra as the Sūrya Devatā, Visvavasu as the
Gandharva, Srota as the Yakṣa, Elapatra as the Nāga, Angira as the sage, Pramloca
as the Apsara and Varya as the Rākṣasa rule the month of Nabhas.
11. Śrīmad Bhāgavatam 12.11.38. Vivasvan as the Sūrya Devatā, Ugrasena as the
Gandharva, Vyaghra as the Rākṣasa, Asarana as the Yakṣa, Bhrgu as the sage,
Anumloca as the Apsara and Sankhapala as the Nāga rule the month of Nabhasya.
12. Śrīmad Bhāgavatam 12.11.39. Pusha as the Sūrya Devatā, Dhananjaya as the
Nāga, Vāta as the Rākṣasa, Susena as the Gandharva, Suruci as the Yakṣa, Ghrtaci
as the Apsara and Gautama as the sage rule the month of Tapas.
13. Śrīmad Bhāgavatam 12.11.40. Ritu as the Yakṣa, Varca as the Rākṣasa,
Bhāradvāja as the sage, Parjanya as the Sūrya Devatā, Senajit as the Apsara, Visva
as the Gandharva and Airāvata as the Nāga rule the month known as Tapasyā.
14. Śrīmad Bhāgavatam 12.11.41. Añśu as the Sūrya Devatā, Kasyapa as the sage,
Tārkṣya as the Yakṣa, Rtasena as the Gandharva, Urvasi as the Apsara,
Vidyucchatru as the Rākṣasa and Mahāśaṅkha as the Nāga rule the month of
Sahas.
15. Śrīmad Bhāgavatam 12.11.42. Bhaga as the Sūrya Devatā, Sphurja as the
Rākṣasa, Aristanemi as the Gandharva, Uma as the Yakṣa, Ayur as the sage,
Karkotaka as the Nāga and Purvacitti as the Apsara rule the month of Puṣya.
16. Śrīmad Bhāgavatam 12.11.43. Tvastā as the Sūrya Devatā; Jamadagni, the son
of Rcika, as the sage; Kambalasva as the Nāga; Tilottama as the Apsara;
Brahmapeta as the Rākṣasa; Satajit as the Yakṣa; and Dhṛtarāṣṭra as the
Gandharva maintain the month of Isa.
17. Śrīmad Bhāgavatam 12.11.44. Viṣṇu as the Sūrya Devatā, Asvatara as the Nāga,
Rambha as the Apsara, Suryavarca as the Gandharva, Satyajit as the Yakṣa,
Viśvāmitra as the sage and Makhapeta as the Rākṣasa rule the month of Urja.
18. Śrīmad Bhāgavatam 12.11.45. All these personalities are the opulent expansions
of the Supreme Personality of Godhead, Viṣṇu, in the form of Sūrya Devatā. These
devatās take away all the sinful reactions of those who remember them each day at
dawn and sunset.
19. Śrīmad Bhāgavatam 12.11.46. Thus, throughout the twelve months, the lord of
Sūrya travels in all directions with his six types of associates, disseminating purity
of consciousness among the inhabitants of this universe for both this life and the
next.
20. Śrīmad Bhāgavatam 12.11.47-48. While the sages glorify Sūrya Devatā with the
hymns of the Sama, Ṛk and Yajur Vedas, which reveal his identity, the Gandharvas
also sing his praises, the Apsaras dance before his chariot. The Nāgas arrange the
chariot ropes and the Yakṣas harness the horses to the chariot, while the powerful
Rākṣasas push from behind.
21. Śrīmad Bhāgavatam 12.11.49. Facing the chariot, the sixty thousand Brāhmaṇa
sages known as Valakhilyas travel in the front and offer prayers to the almighty
Sūrya Devatā with Vedic mantras.
In Vedāṅga Jyotiṣa, there are 12 Māsa in a Varṣa, which are tapaḥ
(māgha), tapasya (phālguna), madhu (caitra), mādhava (vaiśākha), Śukra
(jyeṣṭha), śuci (aāṣāḍha), nabhaḥ (śrāvaṇa), nabhasya (bhādra), iṣa
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 DETAILED DELIBERATIONS

(āśvina), urja (kārtika), sahaḥ (mārgaśīrṣa) and sahasya (pauṣa). These 12

months of Dvādaśa Māsa are associated with the Dvādaśa Ādityas. Like
this, there are Ṛṣis, Yakṣas, Gandharvas, Apsarās, Rākṣasas, and Nāgas,
each 12 in number, that are associated with the Dhādasa Ādityas, as wiv n
the following table.
Table 72
# Āditya Rāśi Ṛṣi Yakṣa Gandharva
1 Dhātā Meṣa Pulastya Rathakrt Tumburu
2 Aryama Vṛṣabha Pulaha Athauja Narada
3 Mitra Mithuna Atri Rathasvana Haha
4 Varuṇa Karka Vaśiṣṭha Citrasvana Huhu
5 Indra Siṅha Angira Srota Visvavasu
6 Vivasvān Kanyā Bhrgu Asarana Ugrasena
7 Pūṣana Tulā Jamadagni Satajit Dhrtarastra
8 Parjanya Vṛścika Visvamitra Satyajit Suryavarca
9 Añśumāna Dhanu Kasyapa Tarksya Rtasena
10 Bhāga Makara Ayur Uma Aristanemi
11 Tvaṣṭā Kumbha Gautama Suruci Susena
12 Viṣṇu Mīna Bharadvaja Ritu Visva

Table 73

# Āditya Rāśi Apsara Rākṣasa Nāga

1 Dhātā Meṣa Krtasthali Heti Vasuki
2 Aryama Vṛṣabha Punjikasthali Praheti Kacchanira
3 Mitra Mithuna Menaka Pauruseya Taksaka
4 Varuṇa Karka Rambha Sahajanya Sukra
5 Indra Siṅha Pramloca Varya Elapatra
6 Vivasvān Kanyā Anumloca Vyaghra Sankhapala
7 Pūṣana Tulā Tilottama Brahmapeta Kambalasva
8 Parjanya Vṛścika Rambha Makhapeta Asvatara
9 Añśumāna Dhanu Urvasi Vidyucchatru Mahasankha
10 Bhāga Makara Purvacitti Sphurja Karkotaka
11 Tvaṣṭā Kumbha Ghrtaci Vāta Dhananjaya
12 Viṣṇu Mīna Senajit Varca Airavata

Table 74

Candra Saura
# Āditya Rāśi Blessings
Māsa Māsa
Creation of
1 Dhātā Meṣa Vaiśākha Madhu
living beings
He is in the
2 Aryama Vṛṣabha Jyeṣṭha Madhava
wind

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Candra Saura
# Āditya Rāśi Blessings
Māsa Māsa
He is in
3 Mitra Mithuna Ā āṛha Śukra Candra and
the oceans
He is in the
4 Varuṇa Karka Śravaṇa Suci
waters
Destroy the
5 Indra Siṅha Bhādrapada Nabha enemies of the
Devatās
Helps to cook
6 Vivasvān Kanyā wś sa Nabhasya
food
Lives in the
7 Pūṣana u Kārtika Īś trees and
herbs
Destroy the
8 Parjanya Vṛścika Mārgaśīrṣa Urjā enemies of the
Devatās
He is in the
9 Añśumāna Dhanu Pauṣa Saha
wind
He is in the
10 Bhāga Makara Māgha Sahasya body of all
living beings
Makes
11 Tvaṣṭā Kumbha Phālguna Tapa foodgrains
grow
12 Viṣṇu Mīna Caitra Tapasyā Showers rain

2.1.2.3.3.7

THE DVĀDAŚA JYOTIRLIṄGAS

The Jyotirliṅgas are based on the Uccarāśis of the Grahas. (1)

Sūrya – Meṣa – Rāmeśvara, (2) Candra – Vṛṣabha – Somanātha, (3)
Maṅgala – Makara – Bhīmaśaṅkara, (4) Budha – Kanyā – Mallikārjuna,
(5) Bṛhaspati – Karka – Omkāreśvara, (6) Śukra – Mīna –
Tryambakeśvara, (7) Śani – Tulā – Mahākāleśvara, (8) Rāhu – Mithuna –
Nāgeśvara, (9) Ketu – Dhanu – Vishvanātha. The remaining are related to
the 3 Sthirarāśis where no Grahas attain Ucca, they are (10) Siṅha –
Vaidyanātha, (11) Vṛścika – Ghriśneśvara, (12) Kumbha – Kedarnātha.
The association of the Jyotirliṅgas with the Grahas can be seen in
this manner. Sūrya gets ucca in Meṣa Rāśi, and he represents Lord Śrī
Rāma. Hence, Meṣa is associated with Rāmeśvara. When a Graha is Nīca,
afflicted, weak, and in a dilapidated condition in a Kuṇḍalī, worship of the
Jyotirliṅga represented by the Uccarāśi of the Graha helps in overcoming
the weakness.

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Dvādaśa Jyotirliṅga Stotram
saurāṣṭre somanāthaṃ ca śrīśaile mallikārjunam।
ujjayinyāṃ mahākālamoṅkāramamaleśvaram॥
paralyāṃ vaidyanāthaṃ ca ḍākinyāṃ bhīmaśaṅkaram।
setubandhe tu rāmeśaṃ nāgeśaṃ dārukāvane॥
vārāṇasyāṃ tu viśveśaṃ tryambakaṃ gautamītaṭe।
himālaye tu kedāraṃ ghuśmeśaṃ ca śivālaye॥
etāni jyotirliṅgāni sāyaṃ prātaḥ paṭhennaraḥ।
saptajanmakṛtaṃ pāpaṃ smaraṇena vinaśyati॥
eteśāṃ darśanādeva pātakaṃ naiva tiṣṭhati।
karmakṣayo bhavettasya yasya tuṣṭo maheśvarāḥ॥

There are 12 Jyotirliṅgas, which are Śrī Somanātha in Saurashtra

and Śrī Mallikārjuna in Śrīśailam; Śrī Mahākāla in Ujjain, Śrī
Mamaleśvara in Oṃkāreśvara; Śrī Vaidyanātha in Chitabhūmi (Deogarh)
Jharkhand or Paralī in Mahārāṣṭra and Śrī Bhīmaśaṅkara in Ḍākinī; Śrī
Rāmeśvara in Setubandha (Rāmeśvaram), Śrī Nāgeśvara in Darukavana;
Śrī Viśvanātha in Varanasi (Kaśī), Śrī Tryambakeśvara at bank of the
river Gautamī (Godāvarī); Śrī Kedāranātha in Himalayas, and Śrī
Ghṛṣṇeśvara in Śivālaya (Shivar). One who recites these Jyotirliṅgas every
evening and morning is relieved of sins committed in the past seven lives.
One who visits these gets all his wishes fulfilled, and one’s karma gets
eliminated as Maheśvara gets satisfied with the worship.
The Dvādasa Jyotirliṅgas are associated with the Dvādasa Rāśis.
Since these manifestations of lord Śiva are filled with Light (Jyoti), or
Sattvaguṇa, we can say that these are associated with the Uccarāśi of the
Grahas associated with the form of Śiva. For instance, Rāmeśvara is
associated with Prabhu Śrī Rāma, who Sūrya represents. Therefore,
Rāmeśvara is associated with Meṣa, the Uccarāśi of Sūrya. Similarly,
Somanath is associated with Soma or Candra, and thus, the Somanath
Jyotirliṅga is associated with Vṛṣabha Rāśi, the Uccarāśi of Candra. Note
that 3 Sthirarāśis, Siṅha, Vṛścika and Kumbha are not associated with a
Uccagraha, as among the Sthirarāśis, only Vṛṣabha has a Uccagraha.
Consequently, the Jyotirliṅga associated with these 3 Rāśis are not known
from the Graha attaining Ucca in those Rāśis, but from the Rāśi
characteristics itself.
Table 75

Jyotirliṅga
# Graha Description
Uccarāśi
Rāmeśvara • Rāmeśvaram in Tamil Nadu is home to the
1 Sūrya Ramaliṅgesvarar Jyotirliṅga temple and is revered as
the southernmost of the twelve Jyotirliṅgas of India.
Meṣa It enshrines the Rāmeśvara (“Īśvara of Rāma”) pillar.

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Jyotirliṅga
# Graha Description
Uccarāśi
It is also one of the Pādal Petra Thalam6 of
Vadanādu mentioned in Thēvāram.
• Somanātha is traditionally considered the first
pilgrimage site: the Dvādaśa Jyotirliṅga pilgrimage
Somanātha begins with the Somanātha temple. The temple,
destroyed and re-built sixteen times, is held in
2 Candra
reverence throughout India and is rich in legend,
Vṛṣabha tradition, and history. It is located at Prabhas Patan
(Somanātha - Veraval) in the Saurashtra region of
Gujarat.
• The location of Bhīmaśaṅkara is much debated. There
is a Bhīmaśa kara temple near Pune in Mahārāṣṭra,
which was referred to as Ḍākinī country. But
Kashipur in Uttarakhand was also referred to as
Ḍ kinīpcouutry in ancient days, and a Bhīmaśa ṅkara
Temple known as Śrī Moteśvar Mahādeva is present
there.
• Another Bhīmaśaṅkara is in the Sahyadri range of
Bhīmaśaṅkara Mahārāṣṭra. The Bhīmaśaṅkara temple near
3 Maṅgala Guwahati, Assam is the Jyotirliṅga according to
Śivap rāṇa. According to Liṅ b P rāṇa, Śrī
Makara Bhīmaśaṅkara temple in Bhimpur near Gunupur of
Rayagada district in South Orissa is also believed as
Bhīmaśaṅkara Jyotirliṅga, which is situated at the
western part of the holy Mahendragiri mountains and
at the riverbank of Mahendratanaya (which is also
believed as the Ḍākinī area by many historians), was
excavated in the year 1974, having quadrangular
Śakti around the Liṅga and decorated by a Upavita as
per the Purāṇa.

6 The Pādal Petra Thalam are 275 temples that are revered in the lAkasof Śaiva Nayanārs
in the 6th-9th century CE and are amongst the greatest Shiva temples of the continent. By
comparison, the Divya De ams are the 108 Viṣṇu temples glorified in the poems of the
contemporary Vaiṣṇava Alvars of Tamil Nadu. Thēvāram literally means “garland of divine
songs and refers to the collection of Ślokas sung praising lord Śiva, by three Tamil poets
known as Śaiva Kuruvars - Thirugnana Sambanthar, Tirunavukkarasar (aka Appar) and
Sundaramūrthy Nayanār (aka Sundarar). The three are considered the primary three
among the sixty-three Nayanārs of the Śaiva Sampradāya. All songs in ThēvārR are
believed to be in sets of ten songs. Some musical experts consider Thēvāram as a divine
musical form. It is believed by many that Sanskritization of the temple’s names are carried
out in later period that superseded the n mes mentioned in Thēvāram - some of the
common examples are Chidambaram as against Tillai in Thēvāram and Kumbakonam as
against Kudanthai. The 275 temples that are entioned in hēvāram are re erred as Pādal
Petra Thalam, meaning the temples that were sung in the Ślokas. On the contrary, Vaippu
Thalam are temples that were mentioned casually in the songs in Thēvār m s lacking a
mention of those temples. In modernhtimesb tee Ślokas of Thēvāram are sung daily and
during the festive occasions in most Śiva temples in Tamil Nadu by musicians called
Odhuvars.
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Jyotirliṅga
# Graha Description
Uccarāśi
• Mallikārjuna, also called Śrīśailam, is located on a
Mallikārjuna mountain in Kurnool District in Rayalaseema. It
enshrines Mallikārjuna in an ancient temple that is
4 Budha
architecturally and sculpturally rich. It is a place
Kanyā where Śaktipīṭha and Jyotirliṅga are together. Adi
Śaṅkara composed his Śivānanda Lahari here.
Omkāreśvara • Omkāreśvara is in Madhya Pradesh on an island in
5 Bṛhaspati the Narmadā River and home to a Jyotirliṅga shrine
Karka and the Mamaleśvara temple.
Tryambakeśvara • The Tryambakeśvara Temple, near Nasik in
6 Śukra Mahārāṣṭra, is a Jyotirliṅga shrine associated with
Mīna the origin of the Godavari River.
• Mahākāla, Ujjain (or Avanti) in Madhya Pradesh is
home to the Mahākāleśvara Jyotirliṅga temple. The
Mahākāleśvara Liṅgam at Mahākāla is believed to be Svayaṃbhū,
the only one of the 12 Jyotirliṅgas to be so. It is also
7 Śani
the only one facing south, and the temple to have a
Tulā Śrī Rudra Yantra perched upside down at the ceiling
of the Garbhagriha (where the Shiv Liṅgam sits). It is
a place where Śaktipīṭha and Jyotirliṅga are together.
• Nāgeśvara Jyotirliṅga is one of the 12 Jyotirli ga
shrines mentioned in the Śivapurāṇa, and the
Dvādaśa Jyotirli ga Stotram says one of the
Nāgeśvara Jyotirliṅga namely Nāgeśvara, is situated in
8 Rāhu Darukavana and most probably the present-day
Mithuna Dvarkā region. Other claims to the Nāgeśvara
Jyotirliṅga status come from - Aundha Nāganāth
(Hingoli District of Mahārāṣṭra) and Jāgeśvara
(Almora district of Uttarakhand).
• The Kaśī Vishvanātha Temple in Varanasi, Uttar
Pradesh is home to the Vishvanātha Jyo irliṅga,
which is perhaps the most sacred of Hindu shrines.
The temple is situated in Varanasi, the holiest city for
Hindus, where a Hindu is expected to make a
pilgrimage at least once in his life. If possible, also
Vishvanātha pour the remains of cremated ancestors on the River
9 Ketu Gaṅgā. The temple stands on the western bank of the
Dhanu holy river Gaṅgā and is one of the twelve Jyotirliṅgas.
It is a place where Śaktipīṭha and Jyotirliṅga are
together. The main devatā is known by the name
Vishvanātha or Viśveśvara, meaning Ruler of the
universe. The temple town, considered the oldest
living city globally, with 3500 years of documented
history, is also called Kaśī.
Vaidyanātha • Vaidyanātha Jyotirliṅga temple, also known as
10 No Graha Vaidyanātha Dham, is in Deogarh in the Shnthal
Pargana division of Jharkhand, India. It is a temple
Siṅha complex consisting of the main temple of Baba

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Jyotirliṅga
# Graha Description
Uccarāśi
Vaidyanātha, where the Jyotirliṅga is installed, and
21 other temples. The other claim for Vaidyanātha is
from Parli in Mahārāṣṭra.
• According to Hindu beliefs, king Rāvaṇa worshipped
Śiva at the current site of the temple to get the boons
that he later used to wreak havoc in the world.
Rāvaṇa offered his ten heads one after another to lord
Śiva as a sacrifice. Pleased with this, Śiva descended
to cure Rāvaṇa, who was injured as he acted as a
Vaidya (“doctor”).
• Śrī Ghṛṣṇeśvara, Rajasthan is one of the twelve
Ghṛṣṇeśvara Jyotirliṅgas mentioned in the Śivapurāṇa “kotirudra
11 No Graha sahinta”, referred to as ‘Ghṛṣṇeśvara Jyotirliṅga’.
Vṛścika Ghṛṣṇeśvara is believed as the last or the twelfth
Jyotirliṅga on earth.
• Kedarnātha in Uttarakhand is revered as the
northernmost and the closest Jyotirliṅga to Lord
Śiva’s eternal abode of Mount Kailash. Kedarnātha
forms a part of the smaller Cāradhāma pilgrimage
circuit of Hinduism. Kedarnātha, nestled in the snow-
Kedarnātha clad Himalayas, is an ancient shrine rich in legend
12 No Graha and tradition. It is accessible only for six months a
Kumbha year. It is also one of the Pādal Petra Sthalam of
Vadanādu mentioned in Thēvāram. Lord Śiva
assumed the form of wild boar and dived into the
earth at Kedarnātha to emerge at Paśupatinātha.
Pure ghee is applied at Kedarnātha Liṅgam as the
boar was injured.

Now, let us see how to determine the Jyotirliṅga that one should
worship, based on one’s Kuṇḍalī. First and foremost, one should worship
the Jyotirliṅga of a Graha who is in a highly deprived situation in a Kuṇḍalī
due to being placed in a Nīca/Śatru Rāśi/Añśa, Asta, defeated in a
Grahayuddha, afflicted because of conjunction with a Nīcagraha, or
subjected to Pāpakartari yoga.
Worshipping of the concerned Jyotirliṅga is an excellent remedy of
overcoming the evil indicated by a Graha in terrible Avasthā in a Kuṇḍalī.
Through the light emanating from the Jyotirliṅgas, the darkness (Tamas)
of an afflicted and destitute Graha can be remedied. This principle can be
applied to a Maraṇāvasthā Graha, i.e., Sūrya in 12, Candra 8, Maṅgala 7,
Budha 4, Bṛhaspati 3, Śukra 6, Śani 1 and Rāhu 9, as these positions of
the Grahas render them weak. And, if afflicted, they cause death!
The purpose of one’s birth can be known from worshipping
the Jyotirliṅga associated with one’s Tithi. Tithi is derived from the
combination of Sūrya and Candra, where Sūrya is the father and Candra

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Mother. Through their union, an Ātma is brought to this world through the
manifestation of the Subtle into the Gross. Therefore, one’s Tithi is
associated with birth and its purpose. The method of determining the
Jyotirliṅga Rāśi from the Tithi is like this – there are 12 degrees in a Tithi,
where each degree relates to a Rāśi. For instance, when Candra is within
1 degree of Sūrya, the Rāśi is Meṣa and so on. Knowing the %age of Tithi
elapsed, one can easily compute the Rāśi, using the following formula.
%age elapsed * 12. Say, sone is born when 25% of the Tithi is elapsed, then
the Rāśi is 0.25 * 12 = 3. The results should “always” be rounded-up, which
means that Rāśi arrived in our example is 4, i.e., Karka Rāśi. Suppose the
Tithi elapsed is 33%, then the Rāśi = 0.33 * 12 = 3.96 = 4 = Karka Rāśi.
Another method involves the Rāśi of Sūrya and Candra in
a Kuṇḍalī. Sūrya is the Kāraka for Agni and Creation, whereas Candra is
the Kāraka for Sustenance. The Creative potential is imbibed in the Koṇas,
whereas the Sustenance is seen from the Kendras. Thereby, we should
reckon the Rāśi that is in Kendra to Candra and Koṇa to Sūrya.
There can only be one Rāśi that shall satisfy both conditions. This Rāśi
shall indicate a Jyotirliṅga, which should be worshipped for knowing the
purpose of one’s birth.
Sūrya is akin to Cara Ātmakāraka and Candra Cara
Amātyakāraka. Therefore, the same principle can be used with
these two Kārakas. This means we should determine the
Jyotirliṅga of the Rāśi that falls in a Koṇa to Ātmakāraka and
Kendra to Ātmakāraka. This Jyotirliṅga can be worshipped to reveal the
purpose behind the births. The Ātmakāraka denote one’s progression and
experiences of the soul through several births, which is why the purpose
and goal of the Ātma can be revealed from this Rāśi.
For sustenance, the Candra and Āruṛha Lagna are essential.
Therefore, for progress in this life, and attaining success here, one
can worship the Jyotirliṅga derived from the Rāśi arrived from
Candra and the Āruṛha Lagna. The counting of the Rāśi is like that of
Sūrya and Candra described earlier. Here, we should determine the
Rāśi that is in a Kendra to Candra, and Koṇa to the Āruṛha Lagna.
Worshipping the Jyotirliṅga of the Rāśi arrived through this procedure can
help in both sustenance (Candra) and material success / good social
standing (Āruṛha Lagna).

2.1 . 2. 4
THE DH ĀT U AN D D O Ṣ A

There is a close association between Ayurveda and Jyotiṣa,

whereby similar concepts of Ayurveda can be found in Jyotiṣa. It tells us
that we can use Jyotiṣa in conjunction with Ayurveda to rightly diagnose
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someone’s malady and take appropriate corrective actions to remedy them.

Maharṣi Parāśara gives the Grahas associated with the Saptadhātu and
the Tridoṣas. I have complemented this knowledge with the details
provided in the definitive text on Ayurveda by Ācārya Vāgbhaṭa, called
Aṣṭāṅga Hṛdayam.
2.1.2.4.1
SAPTADHĀTU

Bṛhatparāśara 3.31.
Asthi raktastathā majjā tvag vasā vīryameva ca।
snāyureṣāmadhīśāśca kramāt sūryādayo dvija॥31॥
Bones (Asthi), blood (rakta), marrow (majjā), skin (tvag), fat (vasā),
semen (vīrya) and muscles (snāyu) are, respectively, denoted by the
Grahas: Sūrya, Candra, Mangala, Budha, Bṛhaspati, Śukra and Śani.

The Grahas govern the Saptadhātu in the following manner: (1)

Sūrya – Bones (Asthi), (2) Candra – blood (rakta), (3) Maṅgala – marrow
(majjā), (4) Budha – skin (tvag), (5) Bṛhaspati – fat (vasā), (6) Śukra –
semen (vīrya) and (7) Śani – muscles (snāyu).
While, in modern science, this is related to cells, the fundamental
building blocks of the body, in Ayurvedic language, the structural units of
the body are called Dhātu. According to Ayurveda, seven fundamental
tissues make the body, collectively called Sapta Dhātu. The functions of
the Dhātus are given from the Prakṛta Dhātu Karma chapter of Ayurvedic
text, Ashtanga Hṛdaya. The effects of increased Dhātu is from the Vṛddha
Dhātu Karma chapter.
Table 76

Dhātu/ Effects of Effects of

# Function
Meaning increased Dhātu decreased Dhātu
Increased rasa
Dhātu causes Decreased rasa
salivation, Dhātu causes
Rasa Dhātu causes
Rasa anorexia, nausea dryness in the
satisfaction,
Dhātu and blockage of body, tiredness,
nutrition to the
1 channels, aversion emaciation,
Blood tissues and
exhaustion even
plasma nourishment to towards sweets, with simple work
Rakta. body pains and the and unable to bear
symptoms of huge sounds.
aggravated Kapha.
Increased Rakta Decreased rakta
Rakta Rakta Dhātu causes visarpa Dhātu leads to
Dhātu causes sustenance (herpes), dryness of the
of life, imparts enlargement of
2 skin, desire
colour and spleen, abscess,
Blood towards sour and
nourishment of skin disorders,
cells cold substances
māṁsa Dhātu. vatarakta (gout), and
raktapitta
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Dhātu/ Effects of Effects of

# Function
Meaning increased Dhātu decreased Dhātu
(bleeding flaccidity in the
disorders), veins.
abdominal
tumours, upakusa
(tooth problems),
jaundice, blackish
spots on the face,
decreased
digestive power,
darkness before
eyes, redness on
the body, eyes and
urine.
Increased māṁsa
Dhātu causes
enlargement of Decreased Māṁsa
Māṁsa eh tu glands in the neck Dhātu causes
causes covering to and scrofula, weakness of sense
Māṁsa the body, gives tumours of organs, wasting of
Dhātu strength and different nature, buttocks, neck,
3 lips,
Muscle nourishment to enlargement and
cells the Medo Dhātu heaviness in the shoulders,
and the waste buttocks, neck, abdomen, thighs
products. lips, shoulders, etc., and pain in
abdomen, thighs the joints.
and calf muscles
etc.
Increased Medo
Medo Dhātu
Dhātu also Decreased Medo
causes
produces similar Dhātu causes loss
Medo unctuousness
features of māṁsa of sensation in the
Dhātu (oiliness,
Dhātu and also hip region,
greasiness),
4 Adipocytes, causes fatigue, enlargement of
lubrication and
Adipose dyspnoea on spleen,
stability to the
tissue exertion, drooping
eyes and body and emaciation of the
of buttocks,
nourishment to body.
breasts and
the Asthi Dhātu.
abdomen.
Asthi Asthi Dhātu Decreased Asthi
Dhātu causes erecting Increased Asthi Dhātu causes
posture of the body Dhātu causes pricking pain in
5
and nourishment extra growth of the bones and
Bone to the Majjā bones and teeth. joints, fall of teeth,
cells Dhātu. nails and hair.
Majjā Dhātu Increased Majjā Decreased Majjā
Majjā
causes Dhātu causes Dhātu causes
Dhātu
unctuousness, heaviness in the hollowness and
6 strength, fills the eyes and body severe pain in the
Bone cavity of the bones parts. Produces bones, giddiness,
marrow and nourishes the boils on the darkness before
and Śukra Dhātu. phalanges, which the eyes.
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 GRAHA KĀRAKATVAS

Dhātu/ Effects of Effects of

# Function
Meaning increased Dhātu decreased Dhātu
nerve are difficult to
cells manage.
Decreased Śukra
Dhātu causes
ejaculation of
Increased Śukra
Śukra semen to become
Dhātu causes
Dhātu Śukra Dhātu gives delayed or
excessive desire in
pleasure, strength sometimes mixed
7 Semen sexual acts and
and cause for the with blood,
and the formation of
pregnancy. pricking pain in
ovum stones in the
the scrotum,
seminal tract.
feeling of hot
fumes moving
inside the penis.

We notice that, in Ayurveda, skin (Tvak) is not mentioned as one

of the Saptadhātu, while Maharṣi Parāśara mentions it. Instead, Ashtanga
Hṛdaya mentions Rasa Dhātu, which can also be found in other Ayurvedic
texts. Perhaps, we must associate Rasa Dhātu with Budha, as it functions
as a communicating medium in the entire body. Rasa Dhātu implies the
body fluids, which can be related to Candra or Śukra, the Jalatattva
Grahas. However, since it can function as the medium of transferring
nutrients within the body, we can associate Budha. Given below are the
association of Saptadhātu with Grahas in Jyotiṣaśāstra
Table 77

# Graha Saptadhātu Related to Provides

1 Sūrya Asthi Bones Structure
2 Candra Rakta Blood Nourishment
3 Maṅgala Majjā Marrow Strength
4 Budha Tvak Skin Communication
5 Bṛhaspati Vasa Fat, Brain (BJ) Storage
6 Śukra Vīrya Semen Reproduction
7 Śani Snāyu Muscles, Nerves (BJ) Labour
8 Rāhu n.a. n.a. n.a.
9 Ketu n.a. n.a. n.a.

2.1.2.4.1.1
DHĀTU IMBALANCES AND TREATMENT

Whatever causes the imbalances of the Dhātus in the body that

causes diseases? This is a vital topic in Ayurveda, and the treatment
usually identifies the cause, advising changes to the food habits and
lifestyle while restoring the imbalances. The following notes can help

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understand the principles behind the cause and treatment of the Dhātu
imbalances.
1. The Dhātus generally increase by eating foods and getting involved
in activities that are similar or possess similar properties. They
decrease by eating food and performing activities that possess
opposite properties.
2. The Dhātus, which are heavy, undergo an increase by using
substances with similar heavy properties. Likewise, the Dhātus,
which are light, increase by using light substances. By using opposite
substances, they undergo a decrease.
3. The materially similar substances cause the increase rapidly.
a. Rakta Dhātu increases rapidly by ingesting blood or working
with blood.
b. Māṁsa Dhātu increases rapidly by ingestion of meat or
working with meat.
c. Meda Dhātu increases rapidly by ingesting muscle fat or
working with fat.
d. Asthi Dhātu increases rapidly by ingesting bones or working
with bones.
e. Majjā Dhātu increases rapidly by ingesting bone marrow or
working with bone marrow.
f. Śukra Dhātu increases rapidly by ingesting semen or eggs or
working with these.
4. The substances possessing similar qualities may not present nearby
or not available (or) though available may not be suitable to the
individuals (or) being unwholesome (or) causing aversion (or)
tastelessness (or) due to any other reason it is the best to make use of
the substances possessing similar properties. For instance, in the
condition of Śukra Dhātu Kṣaya (reduction of sperm count or
impotence), the use of milk, ghee and other substances possessing
sweetness in the taste, unctuousness and cold in potency are
recommended.

2.1.2.4.1.2
TREATMENT OF DHĀTUS
Table 78
# Imbalances Treatment
1 Increase of Rakta Bloodletting, purificatory therapies, purgation
Śodhana therapy, surgical treatment, use of alkalis and
2 Increase of Māṁsa
thermal cauterisation
3 Increase of Meda Obesity treatment, reduction therapy
4 Increase of Rasa Mutton soup, alcohol, milk
5 Increase of Asthi Use of bitter substances, kṣīra vasti

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# Imbalances Treatment
Increase of Purīṣa
6 Purgation
(Faeces)
Barley, black gram, kulmāṣa (meat of the middle part of
7 Decrease of Purīṣa
the body of goat and sheep)
8 Decrease of urine Dysuria treatment

2.1.2.4.2
TRIDOṢA

According to Bṛhatparāśara 3.23-30, (1) Sūrya’s eyes are honey-

coloured. He has a square body. He is of clean habits, bilious, intelligent,
and has limited hair. (2) Candra is very windy and phlegmatic. He is
learned and has a round body. He has good looks, and sweet speech is
fickle-minded and very lustful. (3) Maṅgala has blood-red eyes, is fickle-
minded, liberal, bilious, given to anger, and has a thin waist and thin
physique. (4) Budha is endowed with an attractive physique and can use
words with many meanings. He is fond of jokes. He has a mix of all three
Doṣas.
(5) Bṛhaspati has a big body, tawny hair, and tawny eyes are
phlegmatic, intelligent and learned in Śāstras. (6) Śukra is charming,
has a splendorous physique, is excellent or majestic in disposition, has
charming eyes, is a poet, is phlegmatic and windy and has curly hair. (7)
Śani has an emaciated and tall physique, has tawny eyes, is windy in
temperament, has big teeth, is sluggish and lame, and has coarse hair.
(8) Rāhu has a smoky appearance with a blue mix physique. He resides in
forests and is horrible. He is windy in temperament and is intelligent.
(9) Ketu is akin to Rāhu.
Table 79
# Grahas Vāta Pitta Kapha
1 Sūrya 
2 Candra  
3 Maṅgala 
4 Budha   
5 Bṛhaspati 
6 Śukra  
7 Śani 
8 Rāhu 
9 Ketu 

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2.1.2.4.2.1
EFFECTS OF DOMINANCE OF DOṢAS
Table 80
Doṣa
# Effects
Reference
Benumbed with cold and shivering, talkative, walk fast, fond
of moving in boats (fast-moving vehicles), fearless, spiteful,
Vāta sickly, unfortunate, unjust, not friendly disposed, know
1 Sārāvalī music, emaciated, skilful in acquiring friends, daydreaming,
38.16-17 devoid of courage and gratitude, have rough hair, have splay
feet and crooked arms, wrathful, lost splendour, face
financial losses.
Emanate foul smell, less distressed, brilliant, easily
satisfied, have large transparent nails, large eyes, hands and
Pitta feet, resemble an older man, suffer morbid heat, a scholar,
2 Sārāvalī fearless, fond of cold articles, not fear even at the hands of
38.18-18 his enemies, affectionate to all, fond of food, dreams gold,
sunlight, forest-conflagration, kiṁśuka7, precious stones,
karnikara8, red lotus, eunuch, blood and lightning.
Wealthy, swollen joints, courageous and strong, bright and
charming physique, receive gifts, sāttvika, voice akin to the
Kapha sound of a drum and roaring clouds, enduring, fair
3 Sārāvalī complexioned, reddish eyes, enjoy sweet drinks, be highly
38.20-21 inimical (when agitated), grateful, friendly to all, honour
elders, dream of seas, rivers, coral stones, lakes, swan,
conch, stars, lily, snowfall

2.1.2.4.2.2
FEATURES OF DOṢAS

The beauty of Jyotiṣaśāstra is that it sees in unity the entire

science of existence, ranging from human life and experiences, occurrences
of natural events, movement of the currents of time in the world affairs,
health and diseases, and the essential unity of the external events with
one’s internal experiences. Nothing in the world and the universe works in
isolation. There is an invisible connection between all, even though many
of those are not perceptible to our physical sense organs. But, if someone
reflects deeply on this matter, I believe, sooner or later, it is possible to
arrive at the same conclusion that nothing works in isolation! Maharṣi
Parāśara gives merely few dictums on Doṣa and Dhātu, telling us that
there is an entire Śāstra that deals with this subject, and one who is
interested, must study the subject separately. My curiosity on this subject

7 Kiṁśuka is a kind of tree, which yields charming red blossoms, which however have no
fragrance
8 The pericarp of a lotus, alternatively a kind of flower with excellent hue, but no smell and

hence disliked
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 GRAHA KĀRAKATVAS

leads me to the Aṣṭāṅga Hṛdayam of Ācārya Vāgbhaṭa, a legendary work

on Ayurveda.
In the Doṣādi Vijñānīya Adhyāya of Aṣṭāṅga Hṛdayam,
Ācārya Vāgbhaṭa states that the body is nothing but the
combination of Doṣa (imbalance), Dhātu (constituents), and Malas
(excreta). The Doṣas are Vāta, Pitta and Kapha; the Dhatus are the
Rakta, Māṁsa etc., the building blocks, whereas the Malas are the kinds
of excretions from the body. If these constituents are in equilibrium, the
body is in a healthy state, else not. An imbalanced state of these
constituents is responsible for producing various disorders. The
fundamental principle of treatment in Ayurveda is to bring back the
normal state of these constituents, either increased or decreased by
applying Sāmānya-Viśeṣa Siddhānta. Sāmānya is ordinary, whereas,
Viśeṣa is specific. Therefore, it is essential to know the standard functions
and the features of their increased or decreased states - the states of the
three key constituents, Doṣa, Dhātu, and Malas.
The focus here is the 3 Doṣas, called the Tridoṣas, Vāta, Pitta, and
Kapha. Doṣas, when aggravated, manifest their signs and symptoms
following the degree of aggravation. Those in the state of diminution give
up their typical signs and symptoms, and those in a state of equilibrium
operate appropriately.
2.1.2.4.2.2.1
Normal Functions
In Aṣṭāṅga Hṛdayam 11.1-4, the Ācārya talks about the Prākṛta
Doṣa Karma, Prākṛta Dhātu Karma, and Prākṛta Mala Karma. Prākṛta
means the normal function of the constituents. Among the Dhatus, (1) Rasa
Dhātu causes satisfaction, nutrition to the tissues and nourishment to
rakta. (2) Rakta Dhātu causes sustenance of life, imparts colour and
nourishment of māṁsa Dhātu. (3) Māṁsa Dhātu causes covering to the
body, gives strength and nourishment to the medo Dhātu and the waste
products. (4) Medo Dhātu causes unctuousness, lubrication, stability to the
eyes and body and nourishment to the Asthi Dhātu. (5) Asthi Dhātu causes
erect body posture and nourishment to the Majjā Dhātu. (6) Majjā Dhātu
causes unctuousness, strength, fills the cavity of the bones and nourishes
the Śukra Dhātu. (7) Śukra Dhātu gives pleasure, strength and cause for
the pregnancy.
Regarding the Malas, there are three kinds of excretions, faeces,
urine, and sweat. According to the Ācārya, (1) Faeces cause strength and
supports Vāta and Pitta, (2) Urine causes the elimination of excessive
moisture from the body and (3) Sweat causes and maintains the moistness
and unctuousness of the body and supports the hair on the skin. The
function of the 3 Doṣas is given below, as per Aṣṭāṅga Hṛdaya 11.1-3.

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Table 81

# Tridoṣas Normal Functions

Maintains the body with enthusiasm, expiration, inspiration, movement
1 Vāta of various parts, maintenance of Dhātus, the expulsion of natural urges
and keenness of sense perceptions are the normal functions of Vāta.
Causes digestion, production of heat, desire, causing hunger, thirst,
2 Pitta colour and complexion of the body, vision, intelligence, bravery, softness
to the body parts etc.
Maintains the body with stability, oiliness, compactness of joints,
3 Kapha virility, tolerance (withhold emotions), intelligence, strength,
attachment etc.

2.1.2.4.2.2.2
Aggravated Doṣas
The Tridoṣas must be rightly balanced in the body; else, they cause adverse
effects on the body. The matters dealing with the effects of an aggravated
(increased) Doṣa can be found in Aṣṭāṅga Hṛdaya 11.5-7, whereas the method of
recognizing the aggravation is detailed in Aṣṭāṅga Hṛdaya 12.50-55. The
aggravation of the Doṣa is called Vṛddha Doṣa Karma. These are narrated in the
below table.
Table 82
Symptoms of recognizing the
# Tridoṣas Aggravated Doṣas effects
aggravation
Sramsa (drooping), vyasa (dilation),
vyadha (piercing pain), svapa
(numbness), sada (fatigue), ruk (pain),
toda (pricking pain), bheda (splitting
Emaciation, blackish
pain), sanga (obstruction of urine and
discolouration, desire
faeces), angabhahga (throbbing of body
towards hot substances,
parts), sahkoca (contractions), varta
tremor, abdominal
(rolling or twisting), harsana
distension, constipation; it
1 Vāta (horripilation), tarsana (thirst), kampa
decreases the strength of
(tremors), parusya (roughness), sausirya
the body and sense organs,
(porosity), sosa (wasting), spandana
insomnia; it speaks
(pulsating), vestana (compressing pain),
irrelevantly, dizziness and
stambha (stiffness) kasaya rasata
nervousness etc.
(astringent test in the mouth),
syavaruna varṇa (blackish-red
discolouration of the skin) etc. are the
features of increased Vāta.
Daha (burning sensation), raga
(redness), usma (rise in temperature),
Yellowish discolouration of paka (suppuration), sveda (sweating),
the faeces, urine, eyes and kleda (moisture), sruti (exudation), kotha
2 Pitta skin; excessive anger and (putrefaction), sadana (exhaustion),
thirst, burning sensation murcchana (fainting), mada
and insomnia etc. (intoxication), katu-amla rasata
(pungent and sour taste in the mouth),
pandu-aruna varṇa varjita (appearance
of other colours on the skin except white

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Symptoms of recognizing the

# Tridoṣas Aggravated Doṣas effects
aggravation
and red) are the features of increased
Pitta.
Sneha (unctuousness), kathinya
(hardness), kandu (itching), sitatva
Decreased digestive power, (feeling of coldness), gourava
salivation, laziness, (Heaviness), bandha (obstruction of
heaviness, whitish channels), upalepa (coating on the
discolouration of the faeces, tongue), staimitya (laziness), sopha
3 Kapha
urine, eyes and skin, (oedema), apakti (indigestion), atinidrata
coldness, looseness of joints (excessive sleep), sweta varṇa (pallor),
and other parts, dyspnoea, swadu-lavana rasata (sweet and salty
cough, excessive sleep etc. taste in the mouth), cirakarita (doing all
behind time) etc. are the features of
increased Kapha.

2.1.2.4.2.2.3
Decreased Doṣas
While the increase of a Doṣa is not healthy, the reduction of the
Doṣa is also not. The following are the effects of the reduced Doṣas, as per
Aṣṭāṅga Hṛdaya 11.5-6. This is called Kṣiṇa Doṣa Karma.
Table 83

# Tridoṣas Decreased Doṣas effects

Decreased Vāta causes weakness in the body parts, diminished speech
1 Vāta
and physical activity, loss of consciousness.
2 Pitta Decreased Pitta causes indigestion, coldness and loss of skin texture.
Decreased Kapha causes giddiness, the emptiness of the seats of Kapha,
3 Kapha
palpitation of the heart and looseness of joints.

2.1.2.4.2.3
ASSOCIATIONS
2.1.2.4.2.3.1
Do as and Dhātus
Aṣṭāṅga Hṛdaya chapter 11 gives the relationship between the
Doṣas and Dhātus because t(e P ñca Mahāb ūtas form all the substances
in the universe. This is called Āśraya-Āśrayī Bhāva. Āśraya means the
place of residence, whereas Āśrayī means one that resides in that place.
Table 84
Doṣa Dhātu and Mala
#
(Āśrayī) (Āśraya)
1 Vāta Asthi Dhātu
2 Pitta Rakta and Sveda (perspiration)
da a, Māṁsa, Meda, Majjā, Śukra and Mala-
3 Kapha
Mutra

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Vāta resides in Asthi Dhātu, Pitta in Rakta and Sveda, whilst

Kapha resides in the rest of the Dhātus, viz., Rasa, Māṁsa, Meda, Majjā,
Śukra and Mala-Mutra. The causative factor that is responsible for the
increase and decrease of the Āśraya (Doṣas) also causes to increase and
decrease of Āśraya (Dhātu and Malas) respectively except in the case of
Vāta. This means the following:
1. The factors responsible for the increase of Pitta also increase Rakta
and Sveda, and vice versa.
2. The factors which increase Kapha also increases Rasa, Māṁsa,
Meda, Majjā, Śukra, Mala, mutra and vice versa.
3. But the factors which increase Vāta doesn’t increase Asthi dhātu.
On the other hand, it decreases it. Likewise, those factors
increasing Asthi causes the diminishing of Vāta.
4. Generally, the increases of all Dhātus are due to overnutrition and
the predominance of Kapha.
5. Nutritional therapy increases Kapha and all other Dhātus but
reduces Vāta. Reducing therapy decreases all the Dhātus and
increases Vāta. Hence, the diseases caused by the increase or
decrease of Dhātus is treated with reducing or nourishing
therapies, respectively, except in Vāta.
6. In all the cases, the use of substances, qualities, and actions, either
opposite or similar but not antagonistic to the Dhātus, is planned
appropriately.
2.1.2.4.2.3.2
Doṣas and Pañcamahābhūtas

According to Aṣṭāṅga Hṛdaya Adhyāya 12 (Doṣabhedīya Adhyāya),

the Tridoṣas are associated with the Pañcamahābhūta in the following
manner:
Table 85

# Tridoṣa Pañcamahābhūta
1 Vāta Vāyu + Ākāśa
2 Pitta Agni
3 Kapha Pṛthvī + Jala

2.1.2.4.2.3.3
Seats of Doṣas
Table 86
# Tridoṣa Seats of the Tridoṣas
Seats of Vāta occupies or resides in the large intestines, hip region, thighs,
1
Vāta ears, bones and skin, especially in the large intestines.

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# Tridoṣa Seats of the Tridoṣas

Seats of Pitta resides in the umbilicus, stomach, sweat, lymph, blood, plasma,
2
Pitta eyes, and skin, especially in the umbilical region.
Seats of Kapha resides in the chest, throat, head, pancreas, phalanges,
3
Kapha stomach, plasma, fat, nose, tongue and especially in the chest region.

2.1.2.4.2.4
DOṢA-BHEDA
2.1.2.4.2.4.1
Pañcavidhā Doṣa

Each Doṣa is classified into five types, which are called Pañcavidhā
Vāta, Pañcavidhā Pitta, and Pañcavidhā Kapha. This has been explained
in the Doṣabhedīya Adhyāya of Aṣṭāṅga Hṛdaya (Adhyāya 12), Śloka 4-12.
This is summarized in the following table. In this way, the Doṣas present
all over the body are also found in some specific places in their normal
condition and performing their duties usually.
Table 87

# Doṣa 1 2 3 4 5
1 Vāta Prāṇa Udāna Vyāna Samāna Apāna
2 Pitta Pacaka Ranjaka Sādhaka Alocaka Bhrajaka
3 Kapha Valambaka Kledaka Bodhaka Tarpaka Slesaka

2.1.2.4.2.4.2
Pañcavidhā Vāta
Table 88

Pañcavidhā Main seat/

# Functions
Vāta Moving places
Maintenance of intellect, sense organs &
Head mind. Spitting, sneezing, eructation,
1 Prāṇa
Chest & throat inspiration, expiration, swallowing of food
etc.
Chest
Producing speech, physical activity,
2 Udana Nose, umbilicus, invigorating, strength, colour, memory etc.
throat.
Movement (locomotion), upward and
downward movement of the body parts,
Heart opening and closing of eyelids and all the
Moves all over the functions of the body related to the
3 Vyana
body with great movement such as flow of sweat and blood,
speed. separation of nutrients and waste products,
supplying nutrients to all the parts of the
body etc.
Nearer to
Retaining the food, digestion, separation of
4 Samana Jatharāgni
essence and waste products.
(stomach)

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 DETAILED DELIBERATIONS

Pañcavidhā Main seat/

# Functions
Vāta Moving places
All over the
gastrointestinal
tract.
Rectum
Pelvis, urinary Elimination of semen, menstrual fluid,
5 Apana
bladder, penis, faeces, urine and foetus.
groin.

2.1.2.4.2.4.3
Pañcavidhā Pitta
Table 89
Pañcavidhā
# Main seat Functions Notes
Pitta
Because it helps in
digestion, it obtains the Even though it is
name of Agni (Anala). It composed of all the
digests the food five essential
In between substances; separate the elements,
Pācaka the stomach essence and waste predominantly, it
1
Pitta and large products. It remains in consists of Tejo
intestines. its place and supports by Mahābhūta, which
giving strength to the causes the deficiency
other four Pitta types of the properties of
and is known as Pācaka liquids.
Pitta.
Ranjaka Stomach Imparts red colour to the
2 --
Pitta (amasaya). plasma.
To achieve the aims of --
life by attending
Sadhaka functions such as
3 Heart
Pitta discrimination,
intelligence, pride etc.
Alocaka --
4 Eyes Helps in vision.
Pitta
Bhrajaka Gives colour and --
5 Skin
Pitta complexion to the skin.

2.1.2.4.2.4.4
Pañcavidhā Śleśmā
Table 90
Pañcavidhā Main
# Functions
Śleśmā seat
Helps the areas around the shoulders, arms, neck, and
Avalamabaka heart by giving strength. Remaining in its place
1 Heart
Śleśmā supports the other four types of Kapha by contributing
the properties of a fluid.

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Pañcavidhā Main
# Functions
Śleśmā seat
Kledaka
2 Stomach Moistens the food substances.
Śleśmā
Bodhaka
3 Tongue Perception of the taste.
Śleśmā
Tarpaka
4 Head Nourishment to all the sense organs.
Śleśmā
Slesaka
5 Joints Providing lubrication in the joints.
eś

2.1.2.4.2.4.5
Factors responsible For Imbalances
There are three states of Doṣas, normalcy, accumulation and
aggravation. The Prasama or normalcy state imply the equilibrium state
of Doṣas in their original places. The increase of Doṣas is of two kinds, viz.
1. Caya (accumulation): Increase of the Doṣas in their own places is
known as Caya. In that condition, the persons get aversion towards
the diet and regimen responsible for the increase of the Doṣas and
develop the desire to have the opposite qualities of those of diet and
regimen.
2. Prakopa (aggravation): Doṣas gets further increase (vitiation) and
spreads to the other parts of the body by leaving from their original
place is known as Prakopa. The vitiated Doṣas manifest their
abnormal symptoms and diseases in such a condition.
Just as the clouds are brought together at one place by the wind
and made to rain, the aggravated Doṣas produce diseases either in the
whole part of the body, half of it, or any one organ being brought there by
the influence of Vāta. The vitiated Doṣas causes troubles to the body by
producing various diseases. Among them, 80 are produced by Vāta, 40 are
due to Pitta and 20 by the vitiation of Kapha.
2.1.2.4.2.4.6
Do as and seasons
In Grīṣma ṛtu, generally, all the drugs and diets are light and dry.
As the Vāta also has similar qualities, Vāta undergoes Caya (mild increase)
only, but not Prakopa (aggravation) merely because of the hotness of the
season. The Vāta which cumulates in Grīṣma ṛtu is aggravated in Varṣa
tu due to its coldness and subsides automatically in Sharad ṛtu. In Varṣa
ṛtu, Pitta undergoes only Caya because the food substances used possess
Amla Vipāka (acidic properties), but not Prakopa merely because of the
coldness of the season.
The Pitta, which accumulates in Varṣa ṛtu, gets aggravated in
Sharad ṛtu and subsides automatically in Hemanta ṛtu. In Śiśira ṛtu,
Kapha undergoes only Caya by using food substances, which are unctuous,
cold etc. that are similar in characteristics to the doṣa. Kapha becomes
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 DETAILED DELIBERATIONS

solidified by the effect of the season and doesn’t undergo Prakopa. Kapha
becomes liquified in Vasanta ṛtu and gets aggravated and subsides
automatically in the Grīṣma ṛtu. The changes of the Doṣas take place
naturally by the influence of the seasons. Accumulation, aggravation and
normalcy of the Doṣas take place instantaneously by the diet and activities
without observing the influence of seasons.
Table 91
# Tridoṣa Caya Prakopa Prasama
1 Vāta Grīṣma Vasanta Śarada
2 Pitta Varṣā Śarada Hemanta
3 Kapha Śiśira Vasanta Grīṣma

2.1.2.4.2.4.7
Nature of aggravation and subsidence of Doṣas

Doṣas, when they get aggravated, circulate the entire body from
head to toes very quickly and subsides slowly like a stream of water.
Vitiated Doṣas cause numerous diseases like Jvara (fever) and others and
are responsible for uneasiness in the body. It is not possible to describe all
aspects of every disease condition minutely. Hence, common factors
responsible for diseases, their signs and symptoms and the general line of
treatment are being delineated.
Doṣa-vaiṣamya (Doṣa imbalances) is the chief cause for the
manifestation of all diseases. All the endogenous diseases occur invariably
due to the vitiation of Vāta, Pitta and Kapha as the bird cannot transgress
its own shadow even though flying throughout the day, just as all the
things of the universe cannot exist apart from the Triguṇas (sattva, rajas
and tamas). Similarly, no endogenous disease caused by the disturbance of
the equilibrium of the Dhātus can occur without the vitiation of Tridoṣas.
Three types of etiological factors: In total, only three causative
factors are responsible for producing diseases, viz. 1. Asātmyendriyārtha
Saṁyoga (Improper correlation of sense organs with their objects), 2.
Mrajñāparādha (Intellectual blemish), and 3. Pariṇāma (Effects of
time). Each of them is again of 3 types, (a) Atiyoga (Excessive); (b) Ayoga
(Inadequate); and (c) Mithyayoga (Perversion). The three causative factors
are responsible for the vitiation of all the Doṣas and which they, in turn,
produces all the three pathways of the diseases of Śākhā (Bāhya
rogamārga), Koṣṭa (Abhyāntara rogamārga) and Asthi Sandhis
(madhyama rogamārga).
Table 92

# Classification Atiyoga (Excessive) Ayoga (Inadequate)

1 Asātmyendriyārtha Excessive utilisation of Conducting the usual
Saṁyoga sense organs with their functions of the sense
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# Classification Atiyoga (Excessive) Ayoga (Inadequate)

(Improper objects is known as organs inadequately is
correlation of atiyoga. Example: seeing known as Ayoga.
sense organs with the objects for a long Example: seeing the
their objects) time. Perception of tastes objects for a short time or
excessively. Smelling the not using the eye at all.
substances excessively.
Prajñāparādha
Too much indulgence in Very little or no action is
2 (Intellectual
action is atiyoga. Ayoga.
blemish)
Less temperature than
Severe hotness in
usual in summer. No
Pariṇāma (Effects summer. Heavy rains in
3 rains and fewer rains in
of time) the rainy season. Severe
the rainy season. Not
cold in winter.
much cold in winter.

Table 93

# Classification Mithyayoga (Perversion) Notes

(i) For eyes: Seeing the objects
which are very small, very far
away, very near, unsteady, very
bright, terrible, unpleasant and
unnatural.
(ii) For the ears: Hearing
sounds: hatred, very loud, very The unwholesome
rough, and fearful. correlation of sense
organs like ears,
Asātmyendriyārtha (iii) For the nose: Smells such
skin, eyes, tongue,
Saṁyoga as putrefied, foul, very strong
and nose with their
(Improper such as vaca (Acorus calamus),
1 objects sound,
correlation of which are not palatable to the
touch, vision, taste,
sense organs with mind.
and smell is known
their objects) (iv) For the tongue: Taking as
foods that do not have a natural Asātmyendriyārtha
taste, are not adequately Saṁyoga.
prepared, and are
unwholesome.
(v) For the skin: Use of cold
and hot substances irregularly
for bathing and other purposes,
impure and poisonous air etc.
Wrong utilisation of mental
faculties is known as
Mithyāyoga.
The three kinds of
(i) Kayika Mithyāyoga:
unwholesome
Prajñāparādha Suppression of the natural
actions of body,
2 (Intellectual urges when explicit. Unnatural
speech and mind
blemish) postures and movements.
are known as
Controlling the breath etc.
P jñāpa ādha.
(ii) Vacika Mithyāyoga:
Speaking while eating and
drinking.

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 DETAILED DELIBERATIONS

# Classification Mithyayoga (Perversion) Notes

(iii) Mānasika Mithyāyoga:
Emotions like fear, grief, greed,
anger etc. and the sinful acts of
the mind.
Pariṇāma (Effects Rains in summer and hotness
3
of time) in winter etc.

2.1.2.4.2.4.8
Treatment of Doṣa Imbalances
Chapter 13 of Aṣṭāṅga Hṛdaya called the Doshiprakamaniya
Adhyāya, gives several kinds of treatment of the Doṣa imbalances. Given
here is a brief introduction to this subject. The therapy mentions some
lesser-known terms such as oleation, sudation, etc. Some brief details are
stated here.
Oleation therapy is called Sneha Vidhi in Ayurveda. The details of
this therapy are covered in the Adhyāya 16 of Aṣṭāṅga Hṛdayam. The
therapy includes external and internal Oleation. In internal Oleation, one
is asked to drink a specific amount of medicated ghee or oil for a specific
period. The amount of medicated ghee or oil is gradually increased daily.
The course of Oleation therapy may take 3 to 7 days. Ayurvedic massage
with medicated oils is a part of external Oleation. After the ayurvedic
massage, a herbal steam bath is prescribed.
Sveda vidhi or Sudation is covered in Adhyāya 17 of the book.
Svedana means to sweat. The various techniques that induce sweating are
known as Svedana karma. Svedana can induce hemodynamic changes in
the body. First, it increases blood pressure and heart rate or pulse rate.
These changes are just for a short period. After that, it can also reduce
systolic blood pressure. It also improves blood circulation and removes
toxic substances through sweating.
The Adhyaya 18 of the book provides Vamana-Virecana vidhi,
which deals with emesis and purgation therapies. Vamana is considered
best for eliminating morbid and increased Kapha and thus for curing the
disorders of Kapha. It eliminates the Doṣa through the stomach by
vomiting and should generally be given after performing Snehana and
Svedana. Vamana therapy is generally recommended for Cold (Pīnasa),
skin diseases (Kuṣṭha), recent fever, cough (Kāsa), breathlessness (Śvāsa),
diseases of the throat, enlargement of the thyroid (Galagaṇḍa),
elephantiasis (Ślīpada), urinary disorders (Prameha), diminished digestive
power (Mandāgni), indigestion, acute and chronic poisoning (Viṣa),
bleeding from the lower part of the body (Adhoga-Rakta-Pitta), piles,
nausea, anorexia (Aruci), scrofula, epilepsy (Apasmāra), insanity
(Unmāda), diarrhoea (Atisāra), oedema (Śopha), anaemia (Pāṇḍu),
stomatitis, Stanya-Doṣa and Kapha disorders.

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Virecana (Purgation Therapy). After the patient has been given

Vamana, he should once more be given Snehana and Svedana. Afterwards,
he should be given Trivṛt (turpeth root bark) in the dose of 10 to 15 g. with
a suitable liquid on an auspicious day. Virecana is usually recommended
for skin diseases (Kuṣṭha), fever, urinary disorders (Prameha), bleeding
from the upper part (Urdhvaga Raktapitta), fistula in ano, abdominal
disorders, piles, inguinal swelling, splenic disorders, Arbuda, goitre
(Galagaṇḍa), Visarpa, acute pain in the sides (Pārśva-śūla), headache
(ŚirahŚūla) and several other Pitta disorders.
Another therapy is the Basti Vidhi, described in the Adhyāya 19.
It is the procedure of medicated Enema and is mainly meant for Vāta
imbalances. Medications given by enema primarily treat Vāta doṣa. Vāta
is the force behind eliminating and retaining faeces, urine, bile, and other
excreta. Basti is often administered in two stages: an oil stage and a
decoction stage, and this ends with allowing the passage of fluid and faecal
matter through the rectum, this cleaning the intestine. This procedure
helps to relieve troubles from constipation, slipped disk, gout (rakta Vāta),
rheumatism (ama Vāta), sciatica (grudrasi), arthritis (sandhigata Vāta),
distention and gas (adhamana) and several other troubles.
The subsequent therapy is the Nasal administration, called the
Nasa Vidhi. In this therapy, medications are administered via the nasal
passages, and it can affect the mind, prāṇa Vāta, tarpaka Kapha, sadhaka
Pitta, and majjā dhatu. It is usually recommended to administer therapy
on an empty stomach an hour before or after a shower or exercise. There
are several kinds of Nasa Vidhi, and this mainly involves lying down with
the head tilted back and putting a few drops of Nasya (medicated
substances to be put in the nostril) in each nostril. This is to be sniffed
deeply by the patient, allowing it to penetrate. It is mainly helpful in
situations such as stiffness or pain of the head, neck, jaw, headache and
migraine, sinus pain and congestion, toothache, tonsillitis, laryngitis,
speech disorders, goitre, glaucoma etc.
There are several other vidhis (procedures) in Ayurveda, such as
Dhūmapāna (inhalation of medicated fumes), Gaṇḍūṣādi vidhi (mouth
gurgles and others), Āścotanāñjana vidhi (eye-drops and collyrium) and
Tarpaṇa-puṭāpaka vidhi (satiating therapies to the eye), which can be
studied from standard Ayurvedic texts.
Table 94

# Doṣa The general line of treatment

1. Oleation and sudation therapy.
2. Mild emesis and purgation therapies.
1 Vāta
3. Ingestion of foods having madhura, amla and lavana rasa (sweet,
sour and salt in taste) and usna virya.

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 DETAILED DELIBERATIONS

# Doṣa The general line of treatment

4. Hot poultices after the external application of oil.
5. Tight bandage, massaging, tub bath, kayaseka, brisk massage,
and gently squeezing the body parts.
6. Sudden threatening, exciting etc.
7. Alcohol prepared from paistika (corn flour) and guda (jaggery).
8. Medicated enemata with unctuous and hot substances.
9. Oleating substances of different sources should be processed with
agni dipana and ama pacana dravyas.
10. Specially anuvasana vasti with the use of sesame oil and mutton
soup.
1. Oleation therapy with medicated ghee.
2. Purgation therapy with the drugs processed with madhura rasa
and sita virya.
3. Drugs and diet containing sweet, bitter and astringent tastes.
4. Using substances that are mild, cold, perfumed and pleasant.
5. Wear garlands of pearls, gems and other precious stones or
flowers such as lotus, jasmine, plantain etc., to the neck and the
chest.
6. Besmear the paste of karpura, candana and usira to the body
2 Pitta repeatedly.
7. Spend the evening hours on the terraces by enjoying the
moonlight.
8. Hear the light music, which is palatable to the mind.
9. Spend time with the company of like-minded friends and
children.
10. Had the company of a well-dressed, good looking, smart woman.
11. Reside in the air-conditioned rooms.
12. Especially using ghee, milk, purgation therapy, and cold
substances to mitigate Pitta.
1. Elimination therapies like emesis and purgation by using drastic
emetic and purgative drugs to eliminate Kapha.
2. Drug and diet should have dryness and pungent, bitter and
astringent taste. The quantity of food also should be less.
3. Using wines that are strong, old and pleasant.
3 Kapha
4. Running, jumping, swimming, awakening, wrestling, sexual
intercourse, exercises, powder massage, residing in the dry
areas, covered with dry cloths.
5. Specially use honey, thin gruels, emesis, fasting, inhalation of
smoke, mouth gargles, avoidance of comforts are beneficial.

2.1 . 2. 5
THE G EM ST ON ES

According to Phaladīpikā 2.29, the precious stones associated with

the Grahas are - (a) Sūrya: Ruby (Māṇikya); (b) Candra: Pure, spotless
pearl (Muktā); (c) Maṅgala: Coral (Pravāla); (d) Budha: Emerald
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 GRAHA KĀRAKATVAS

(Pannā); (e) Bṛhaspati: Yellow Sapphire, Topaz (Puṣparāga); (f) Śukra:

Diamond (Vajramaṇi); (g) Śani: Blue sapphire (Nīlamaṇi); (h) Rāhu:
Hessonite (Gomeda); (i) Ketu: Cat’s eye (Vaidurya).
According to Jātakapārijāta 2.22., the precious gemstones of the
Grahas are (a) Sūrya – Ruby (Māṇikya), (b) Candra – pure, spotless pearl
(Vimala Muktā), (c) Maṅgala – Coral (Vidruma), (d) Budha – Emerald
shaped like the bird, Garuda (Marakat Garutmatam), (e) Bṛhaspati –
yellow sapphire (Puṣparāga), (f) Śukra – Diamond (Vajra), (g) Śani –
Neelam, (h) Rāhu – Hessonite (Gomeda), and (i) Ketu – Cat’s eye
(Vaidurya).
Table 95
Graha/
# Characteristics
Gemstone
• Ruby is a pink to a blood-red coloured gemstone, a variety of
the mineral corundum (aluminium oxide). Other varieties of
gem-quality corundum are called sapphires. The word ruby
comes from rubber, Latin for red. The colour of a ruby is due to
the element chromium.
Sūrya • The quality of a ruby is determined by its colour, cut, and
1 Māṇikya clarity, which affects its value along with carat weight. The
brightest and most valuable shade of red, called blood-red or
Ruby pigeon blood, commands a hefty premium over other rubies of
similar quality. After colour follows clarity: like diamonds, a
clear stone commands a premium, but a ruby without any
needle-like rutile inclusions may indicate that the stone has
been treated. The world’s most valuable ruby is the Sunrise
Ruby.
• A pearl is a hard-glistening object produced within the soft
tissue of a living shelled mollusc. Like the shell of a mollusc, a
pearl is composed of calcium carbonate in minute crystalline
form, deposited in concentric layers. The ideal pearl is
perfectly round and smooth, but many other shapes, known as
baroque pearls, can occur. The finest quality natural pearls
have been highly valued as gemstones and objects of beauty
Candra for many centuries. Because of this, the pearl has become a
2 Muktā metaphor for something rare, fine, admirable and valuable.
Pearl • The most valuable pearls occur spontaneously in the wild but
are extremely rare. These wild pearls are referred to as
natural pearls. Cultured or farmed pearls from pearl oysters
and freshwater mussels make up most of those currently sold.
Pearls have been harvested and cultivated primarily for use in
jewellery but were also used to adorn clothing in the past.
They are also crushed and used in cosmetics, medicines and
paint formulations.
• Corals are marine invertebrates in the class Anthozoa of
Maṅgala phylum Cnidaria. They typically live in compact colonies of
3 Pravāla many identical individual polyps. The group includes the
Coral significant reef builders that inhabit tropical oceans and
secrete calcium carbonate to form a hard skeleton. Each polyp
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 DETAILED DELIBERATIONS

Graha/
# Characteristics
Gemstone
is a sac-like animal typically only a few millimetres in
diameter and a few centimetres in length. A set of tentacles
surround a central mouth opening. An exoskeleton is excreted
near the base. Over many generations, the colony thus creates
a prominent skeleton characteristic of the species. Individual
heads grow by the asexual reproduction of polyps. Corals also
breed sexually by spawning: polyps of the same species release
gametes simultaneously throughout one to several nights
around a Pūrṇacandra.
• Corals’ many colours give it appeal for necklaces and other
jewellery. Intensely red coral is prized as a gemstone. Red
coral is very rare because of overharvesting. Always
considered a precious mineral, “the Chinese have long
associated red coral with auspiciousness and longevity because
of its colour and resemblance to deer antlers.
• In medicine, chemical compounds from corals are used to treat
cancer, AIDS and pain, and other uses. Coral skeletons, e.g.
Isididae, are also used for bone grafting in humans. Coral
Calx, known as Pravāla Bhasma in Sanskrit, is widely used in
the traditional system of Indian medicine as a supplement in
the treatment of a variety of bone metabolic disorders
associated with calcium deficiency. In classical times ingestion
of pulverized coral, consisting mainly of the weak base calcium
carbonate, was recommended for calming stomach ulcers.
• Emerald is a cyclosilicate, a precious gemstone and a variety
of the mineral beryl coloured green by trace amounts of
chromium and sometimes vanadium. Beryl has a hardness of
7.5–8 on the Mohs scale, so their toughness is classified as
generally poor.
Budha • Like all coloured gemstones, Emeralds are graded using four
basic parameters–the four Cs of connoisseurship: colour,
4 a. ā
clarity, cut and carat weight. A fine emerald must possess a
Emerald pure verdant green hue and a high degree of transparency.
• Emeralds occur in hues ranging from yellow-green to blue-
green, with the primary hue necessarily being green. Yellow
and blue are the typical secondary hues found in emeralds.
Only gems that are medium to dark in tone are considered
emeralds; light-toned gems are green beryl.
• Sapphire is a precious gemstone, a variety of mineral
corundum and aluminium oxide. It is typically blue, but
natural “fancy” sapphires also occur in yellow, purple, orange,
and green colours. The only colour which sapphire cannot be is
Bṛhaspati red – as red coloured corundum is called ruby, another
Puṣparāga corundum variety. Pink-coloured corundum may be either
5
Yellow classified as ruby or sapphire, depending on the locale. This
Sapphire variety in colour is due to trace amounts of iron, titanium,
chromium, copper, or magnesium.
• Natural sapphires are cut and polished into gemstones and
worn in jewellery. They also may be created synthetically in
laboratories for industrial or decorative purposes in large

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Graha/
# Characteristics
Gemstone
crystal boules. Because of the remarkable hardness of
sapphires – 9 on the Mohs scale (the third hardest mineral,
after diamond at 10 and moissanite at 9.5) – sapphires are
also used in some non-ornamental applications as well.
• Significant sapphire deposits are found in Eastern Australia,
Thailand, Śrī Lanka, China (Shandong), Madagascar, East
Africa, and North America in a few locations, mainly in
Montana. Sapphire and rubies are often found in the same
geological setting.
• Every sapphire mine produces a wide range of quality.
Kashmir receives the highest premium for sapphire, although
Burma, Śrī Lanka, and Madagascar produce large quantities
of fine quality gems.
• Diamond is a solid form of carbon with a diamond cubic crystal
structure. Diamond is renowned for its excellent physical
qualities, originating from the strong covalent bonding
between its atoms. It has the highest hardness and thermal
conductivity of any bulk material. Those properties determine
the major industrial applications of diamond in cutting and
polishing tools and the scientific applications in diamond
knives and diamond anvil cells. Small amounts of impurities
colour diamond blue (boron), yellow (nitrogen), brown (lattice
defects), green (radiation exposure), purple, pink, orange or
red. Diamond also has relatively high optical dispersion.
• Most natural diamonds have ages between 1 billion and 3.5
billion years. Most were formed at depths of 150 to 250
Śukra kilometres in the Earth’s mantle, although a few have come
from as deep as 800 kilometres. Under high pressure and
6 Vajramaṇi temperature, carbon-containing fluids dissolved minerals and
Diamond replaced them with diamonds. Nearly tens to hundreds of
million years ago, they were carried to the surface in volcanic
eruptions and deposited in igneous rocks known as kimberlites
and lamproites.
• Diamonds can be produced synthetically in a high pressure,
high-temperature method, which approximately simulates
Earth’s mantle conditions. An alternative and completely
different growth technique is chemical vapour deposition.
Several non-diamond materials, including cubic zirconia and
silicon carbide, are called diamond simulants. They resemble
diamonds in appearance and have many properties.
• Diamonds have been treasured as gemstones since their use as
religious icons in ancient India. Their usage in engraving tools
also dates to early human history.
Śani
Nīlamaṇi
7 • Refer to Bṛhaspati and yellow Sapphire.
Blue
Sapphire
Rāhu • Hessonite or “cinnamon stone” is a common variety of
8 grossular. The name comes from the Ancient Greek hēssōn,
Gomeda
meaning inferior, which alludes to its lower hardness and
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 DETAILED DELIBERATIONS

Graha/
# Characteristics
Gemstone
Hessonite density than most other garnet varieties. Hessonite has a
similar hardness to quartz, about 7 on the Mohs scale, while
the hardness of most garnet species is 7.5. It has a
characteristic red colour, inclining to orange or yellow, much
like that of zircon. Hessonite comes chiefly from Śrī Lanka and
India, where it is found generally in placer deposits. It is also
found in Brazil and California.
• Grossular is a calcium-aluminium species of the garnet group
of minerals. The name grossular is derived from the botanical
name for the gooseberry, grossularia, with regards to the
green garnet of this composition found in Siberia.
• Chrysoberyl is an aluminate of Beryllium. Despite the
similarity of their names, chrysoberyl and beryl are two
completely different gemstones, although they both contain
beryllium. Chrysoberyl is the third-hardest frequently
encountered natural gemstone and lies at 8.5 on the hardness
scale, between corundum (9) and topaz (8). Ordinary
chrysoberyl is yellowish-green and transparent to translucent.
When the mineral exhibits good pale green to yellow colour
and is transparent, it is used as a gemstone.
Ketu • The three main varieties of chrysoberyl are ordinary yellow-to-
Vaidūrya green chrysoberyl, cat’s eye or cymophane, and alexandrite.
9 Maṇi Yellow-green chrysoberyl was referred to as “chrysolite”
during the Victorian and Edwardian eras. Alexandrite exhibits
Cats eye, emerald-green, red and orange-yellow colours depending on
Cymophane viewing direction in partially polarised light. Fine-quality
alexandrite has a green to bluish-green colour in daylight,
changing to a red to purplish-red colour in incandescent light.
Less-desirable stones may have daylight colours of yellowish-
green and incandescent colours of brownish-red. Cymophane is
popularly known as “cat’s eye”. This variety exhibits pleasing
chatoyancy or opalescence that reminds one of the eyes of a
cat. When cut to produce a cabochon, the mineral forms a
light-green specimen with a silky band of light extending
across the surface of the stone

2.1.2.5.1
GEMSTONE SUBSTITUTES

Sometimes it isn’t easy to get good qualities of the primary

gemstones given by the Śāstras. Therefore, we might need to resort to a
viable substitute for the precious stones. Although they might not work as
good as the main gemstone, they somewhat work. Given below are the
substitute gemstones called Uparatna for the Navagrahas. Where possible,
one should resort to substitute 1. If not, Substitute 2 can be resorted to.
Other semi-precious gemstones are not listed here, for which one must
consult an experienced Jyotiṣa quality gemologist. Some stones are
inexpensive, but their impact is significant, while others give specific
results of a blend of two or more Grahas or Grahas in one of the 12 Rāśis.
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 GRAHA KĀRAKATVAS

This is a specialized subject, like the colour, cutting and size of a gemstone
is affected by the Rāśi occupied by a Graha, his dignity and the yogas he is
involved in.
Table 96

Main Substitute Substitute

S.no Graha
Gemstone 1st choice 2nd choice
1 Sūrya Ruby Red Garnet Spinel
2 Candra Pearl Blue Moonstone White Moonstone
3 Maṅgala Coral Carnelian Red Agate
4 Budha Emerald Peridot None
Heliodor
5 Bṛhaspati Yellow Sapphire Yellow Topaz
Citrine
White Zircon
6 Śukra Diamond White Sapphire
Turquoise
7 Śani Blue Sapphire Iolite Amethyst
8 Rāhu Hessonite Lapis Lazuli None
9 Ketu Cat’s eye Cat’s eye quartz None

2.1 . 2. 6
ST REN GT HS O F GR AHA S

Grahas have many kinds of strengths; however, before delving

deeper into their strengths, one should have a high-level understanding of
the strengths to make a snapshot assessment of Graha Bala. Given below
are some strengths that one should keep in mind during an assessment of
a Kuṇḍalī to gain an overall idea of the working of the Grahas. This is
essential before going deeper into the individual strength of the Grahas.
This is why some of these are mentioned in the Grahashilādhyaya of the
Jyotiṣa classics. The details of a Graha Bala is covered in a separate
section, where the six sources of strength (Ṣaḍbalas) of the Grahas are
evaluated.
Table 97

# Strength Details
(1) Budha and Bṛhaspati – East (Udaya Kendra, Lagna), (2) Sūrya
1 Digbala and Maṅgala – South (Svarga Kendra, 10H), (3) Śani – West (Asta
Kendra, 7H), (4) Candra and Śukra – North (Pātala Kendra, 4H)
(1) Candra, Maṅgala and Śani are strong during Nighttime. (2)
Divārātri
2 Bṛhaspati, Sūrya and Śukra are powerful during the Daytime. (3)
Bala
Budha throughout the day.
(1) Krūras (Śani, Maṅgala and Sūrya) are strong during
Pakṣa
3 Kṛṣṇapakṣa. (2) Saumya Grahas (Candra, Budha, Bṛhaspati and
Bala
Śukra) are strong during Śuklapakṣa.
Āyana The Āyana Bala is based on the declination (Krānti) of a Graha,
4
Bala which is determined in the tropical zodiac (sāyana cakra). A Graha
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 DETAILED DELIBE RATIONS

# Strength Details
is said to be in Uttarāyaṇa when it occupies the Rāśis from
Makara to Mithuna. In contrast, a Graha is said to be
Dakṣiṇāyana when it occupies the Rāśis from Karka to Dhanu,
in the “Tropical Zodiac”. According to Maharṣi Parāśara, Candra
and Śani are strong in Dakṣiṇāyana whereas Sūrya, Maṅgala,
Bṛhaspati and Śukra are strong in Uttarāyaṇa. As far as
Budha is concerned, he is strong in both Uttarāyaṇa and
Dakṣiṇāyana. The Āyana-Bala is computed after removing the
Ayanāñśa from the Graha’s Nirāyana Sphuṭa. The Graha closer to
0° Karka is in Uttarāyaṇa, and one closer to 0° Makara is in
Dakṣiṇāyana. Those moving towards Makara from Karka are in
their Northerly course, while those moving towards Karka from
Makara are in their Southerly course.
The Lords of the year (Varṣa or Abda), month (Māsa), day (Vāra),
and hour (horā ) are more potent than the other in ascending
Horā Dina
order. The methods of finding out the Horā Dina Masa and Abda
5 Masa Abda
Bala can be found by employing the method provided by
Bala
Varāhamihira in Pañcasiddhāntikā. This is covered in a separate
section.
The natural strength of the Grahas is in the ascending order of (1)
Naisargika
6 Śani (weakest), (2) Maṅgala, (3) Budha, (4) Bṛhaspati, (5) Śukra,
Bala
(6) Candra and (7) Sūrya (strongest).
According to Phaladīpikā, Grahas are said to be poorly placed
when they are (1) eclipsed, (2) in Nīcarāśi or Añśa, (3) Śatru Rāśi
7 Weaknesses or Añśa, or (4) when they occupy the 8th, the 6th or the 12th Bhāvas.
In other positions, they are said to be well-placed. The detailed
principles of Grahas weaknesses are given in a separate section.

2.1.2.6.1
SPECIAL NOTES ON STRENGTH

A Graha is considered vital when it occupies its dignity, i.e., Sva,

Ucca, Mūlatrikoṇa, Mitra etc. Rāśis and the Vargas. Among the Vargas,
the important ones are the Hora, Dreṣkāṇa, and Navāñśa. The Navāñśa
undoubtedly holds prime importance in this matter. They are also said to
be strong on the weekday lorded by them (not mentioned in the table
below), except Rāhu and Ketu, who are not given lordship of a weekday.
Sometimes, Rāhu is considered powerful on a Śanivāra, and Ketu,
Maṅgalavāra, as per the dictum, Śanivat Rāhu Kujavat Ketu.
Jātakapārijāta 2.61-69 gives us some critical places of Graha’s strength,
which can be helpful to arrive at a quick conclusion without resorting to
elaborate computations of Ṣaḍbala etc.
These are also interesting, as some of the points narrated here
appear different from the commonly accepted views. For instance, Rāhu is
considered Nīca in Vṛścika Rāśi, but here, the author states that Rāhu is
considered strong in this Rāśi. Rāhu is considered strong in both of
Maṅgala’s Rāśi, perhaps because Maṅgala is the Kāraka for strength. In
two Rāśis associated with Candra, Vṛṣabha and Karka, where Candra
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 GRAHA KĀRAKATVAS

attains Ucca and Candra’s own Rāśi, Rāhu is strong, as he is strongly

associated with Candra.
Rāhu is the node (pāta) of Candra, hence in a way is protected by
Him. Another critical thing to note here is that Śukra is considered strong
in 4 Bhāvas, 6H, 12H, 3H and 4H. Śukra in the 4H attains Digbala. In the
12H, he confers wealth. Normally, Krūras are welcome in the 3rd and 6th
and Saumyas, in the Kendrakoṇa. Therefore, it is unclear why 6H and 3H
are included in the list, perhaps because Śukra is the preceptor of the
Asuras and an excellent war strategist. Additionally, for all the other
Grahas, their Digbala Bhāvas are stated, but only for Śukra, the other 3
Bhāvas (3/6/12) are mentioned.
There must be some unique association of Śukra with the 2 Bhāvas
(3/6) yet to be deciphered. On the other hand, it is commonly known the
Śukra in the 6H is not considered ineffective (viphala), which is also
endorsed in Śloka 2.72. The Śloka also states that Śani is considered
ineffective in the 7H, its Digbala Bhāva.
Table 98

# Graha Āyana Day portion Rāśi

1 Sūrya Uttarāyaṇa Midday Meṣa, Siṅha
2 Candra Dakṣiṇāyana Night Karka, Vṛṣabha
Mīna, Vṛścika, Kumbha, Makara,
3 Maṅgala Dakṣiṇāyana Night
Meṣa
Throughout the
4 Budha Uttarāyaṇa Kanyā, Mithuna, Dhanu
day
Mīna, Vṛścika, Dhanu, Karka,
5 Bṛhaspati Uttarāyaṇa Midday
Kumbha, Makara
Not
6 Śukra Afternoon Mīna
mentioned
7 Śani Dakṣiṇāyana Not mentioned Tula, Makara, Kumbha
Not Meṣa, Vṛścika, Kumbha, Kanyā,
8 Rāhu Not mentioned
mentioned Vṛṣabha, Karka
Not
9 Ketu Night Kanyā, Vṛṣabha, Dhanu.
mentioned

Table 99

# Graha Varga Dreṣkāṇa Bhāva Other

Sva-
Dreṣkāṇa,
Sva-Hora,
1 Sūrya Sva- 1st Dreṣkāṇa 10H Not mentioned
Navāñśa
Mitra-
Navāñśa

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 DETAILED DELIBERATIONS

# Graha Varga Dreṣkāṇa Bhāva Other

Sva- Śubha dṛṣṭi. Purṇa
Dreṣkāṇa, Candra is strong in all
3rd positions excluding the
2 Candra Sva-Hora, 4H
Dreṣkāṇa Gaṇḍānta. Candra,
Sva- aspected by all Grahas,
Navāñśa causes Rājayoga.
Sva- Vakrī motion. Digbalī
Navāñśa Maṅgala gives good
3 Maṅgala 1st Dreṣkāṇa 10H
Sva- results even if it may
Dreṣkāṇa occupy Karka.
2nd
4 Budha Sva-Varga 1H Not conjoined with Sūrya.
Dreṣkāṇa
Bṛhaspati is considered
2nd 1H, 4H,
5 Bṛhaspati Sva-Vargas strong even in his
Dreṣkāṇa 10H
Nīcarāśi.
6H, 12H, Conjunction with Candra.
2nd
6 Śukra Sva-Varga 3H, Vakrī motion. When he is
Dreṣkāṇa
4H ahead of Sūrya.
In his own Daśā. In a
Grahayuddha.
Kṛṣṇapakṣa. In all the 12
Rāśis, while Vakrī.
Sva- 3rd
7 Śani 7H According to Maharṣi
Dreṣkāṇa Dreṣkāṇa
Garga, Śani in Tula,
Dhanu or Mīna,
occupying the Lagna
confers Rājayoga.
Not
Not mentioned
8 Rāhu 10H Not mentioned
mentioned It should be
like Śani
Not Birth during some
mentioned portentous natural
Not Not phenomenon such as
9 Ketu It should be
mentioned mentioned earthquake, tornado, the
like appearance of comets in
Maṅgala the sky etc.

Jātakapārijāta 2.69.
The Grahas that possess the strength mentioned before become
unavailing when they happen to be in their initial portion of a Bhāva or
house ascertained by Bhāva Sphuṭa. Accordingly, none of the effects
described so far associated with the Bhāvas, yogas, and various
fortunes of a person’s life can be expected to hold good in this case.

Whatever results have been narrated in Jyotiṣaśāstras regarding

the Bhāvaphala, Yogaphala, Daśāphala etc. that are associated with
Bhāvas, become ineffective when a Graha is located near the boundary of

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 GRAHA KĀRAKATVAS

the Bhāva. The result can be said to be zero at the boundary, and 100% at
the Bhāvamadhya or the Bhāvasphuta
Thus, after judging the strength of the Grahas based on their Rāśi,
Varga, or such positions, the intensity of the good or bad results of these
Grahas should be ascertained by casting a Bhāvachalit Cakra. There are
various methods of casting a Bhāvachalit Cakra, such as an equal house
system, Śrīpati-paddhati etc. The Śrīpati-paddhati should ideally be
adopted, as it is the more scientific method of casting the Bhāva chart. This
has been explained in detail in the section on the construction of the Bhāva
chart.

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 DETAILED DELIBERATIONS

2.1 . 2. 7
DI GN ITY OF TH E G RA HA S

A Graha is considered dignified, i.e., endowed with high status and

dignity, like that of a King, when it occupies its Ucca, Mūlatrikoṇa, Sva or
Mitra Rāśis. Among them, Ucca is highest, followed by Mūlatrikoṇa, Sva,
and Mitrarāśis. When it occupies its Śatru or Nīcarāśi, it is considered of
very low dignity, like that of a destitute. Among them, the worst is Nīca,
followed by Śatru.
Although the dignity is based on the Rāśi occupied by the Grahas,
there are different zones of dignity within the Rāśi. For instance, Candra’s
Ucca and Mūlatrikoṇa are both in Vṛṣabha Rāśi, while Sūrya’s Sva and
Mūlatrikoṇa are in Siṅha Rāśi. Budha’s Sva, Ucca and Mūlatrikoṇa are in
Kanyā Rāśi. A Graha’s degrees must be ascertained to examine the specific
zone of the dignity of the Graha. In addition, there is a specific degree
associated with a Graha’s Ucca, called the Uccāñśa. Uccāñśa is the Graha’s
highest exaltation point, and similarly, Nīcāñśa is the Graha’s deepest
debility point.
For instance, Sūrya’s highest Uccāñśa is 10°. When Sūrya is in a
degree that is between 0° and the Uccāñśa 10°, he is considered Ārohī, i.e.,
“Ascending” towards its Uccāñśa. Beyond the Uccāñśa, the Graha is said
to be Avarohī, i.e., “Descending”. The Ārohī avasthā is full of vigour,
enthusiasm, energy, drive and excitement. In contrast, Avarohī avasthā is
full of reflection, contemplation and melancholy.
Technically, a Graha is considered Ucca only in its Ārohī avasthā
in the Uccarāśi. In the Avarohī avasthā, it is considered to be in its Sva,
Mūlatrikoṇa, Mitra or Śatru Rāśi. For instance, Śani is Maṅgala’s Śatru;
therefore, when Maṅgala is Ārohī between 1° – 28° of Makara, he
considered Ucca. Beyond that, he should be considered in his Śatru Rāśi,
which is fraught with Danger. Likewise, Śukra is Ārohī between 1° – 27°
in Mīna Rāśi; beyond that, in the last 3 degrees, Śukra is in Śatru Rāśi, as
Bṛhaspati is Śukra’s Śatru. When Budha is in Kanyā, he can be in his Ucca,
Sva or Mūlatriko a Rāśi depending on the specific zone of the Rāśi.
2.1.2.7.1
THE DIGNITIES

Bṛhatparāśara 3.49-54.
For the seven Grahas, from Sūrya on, the Ucca Rāśis are, respectively,
Meṣa, Vṛṣabha, Makara, Kanyā, Karka, Mīna and .u4ā . The sccā śas
are, respectively, 10, 3, 28, 15, 5, 27 and 20 in th se Rāśis. And in the
7th
Rāśi from the said Ucca Rāśi, each Graha has its Nīca Rāśi. The same
Añśa of Ucca applies to the Nīcāñśas. In Siṅha, the first 20° is Sūrya’s
Mūlatrikoṇa, while the rest 10° is his Svak etra. After the first 3° of
Vṛṣabha is Candra’s Uccakṣetra, and the remaining 27°, his
Mūlatrikoṇa. The first 12° of Meṣa is Maṅgala’s Mūlatrikoṇa, and the
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 GRAHA KĀRAKATVAS
remaining 18°, his Svakṣetra. For Budha, first 15° is his Uccakṣetra, the
next 5°, his Mūlatrikoṇa and the remaining 10°, his Svakṣetra. The first
10° of Dhanu is Bṛhaspati’s Mūlatrikoṇa and the remaining 20°, his
Svakṣetra. The first 15° of Tulā is his Mūlatrikoṇa and the following 15°,
his Svakṣetra. The first 20° of Kumbha is Śani’s Mūlatrikoṇa, and the
remaining 10° is his Svakṣetra.

EXALTATION (UCCA)
The Uccarāśi and the Parama Uccāñśa are Sūrya: Meṣa 10°,
Candra: Vṛṣabha 3°, Maṅgala: Makara 28°, Budha: Kanyā 15°, Bṛhaspati:
Karka 5°, Śukra: Mīna 27°, Śani: Tulā 20°.

DEBILITY (NĪCA)
The Nīcarāśis are invariably in the 7th house of Uccarāśi. The
Nīcarāśi and the Parama Nīcāñśa are Sūrya: Tulā 10°, Candra: Vṛścika 3°,
Maṅgala: Karka 28°, Budha: Mīna 15°, Bṛhaspati: Makara 5°, Śukra:
Kanyā 27°, Śani: Meṣa 20°.

ADDITIONAL DIGNITIES
(a) In Siṅha, the first 20 degrees are Sūrya’s Mūlatrikoṇa, while
the rest is his Svakṣetra. (b) After the first 3 degrees of exaltation portion
in Vṛṣabha, for Candra, the rest is her Mūlatrikoṇa. (c) Maṅgala has the
first 12 degrees in Meṣa, as Mūlatrikoṇa with the rest therein becoming
his Svakṣetra. (d) For Budha, in Kanyā, the first 15 degrees are its
exaltation zone, the following 5 degrees Mūlatrikoṇa and the last 10
degrees are its Svakṣetra. (e) The first one-third of Dhanu is the
Mūlatrikoṇa of Bṛhaspati, while the remaining part is his Svakṣetra. (f)
Śukra divides Tulā into two halves keeping the first, as Mūlatrikoṇa and
the second, as its Svakṣetra. (g) Śani’s arrangements are the same in
Kumbha as Sūrya has in Siṅha.
Table 100
Svakṣetra Svakṣetra
# Graha Mūlatrikoṇa Ucca Uccāñśa
1 2
Siṅha Siṅha Meṣa
1 Sūrya - 10°
1° – 20° 21° – 30° 1° – 10°
Vṛṣabha Karka Vṛṣabha
2 Candra - 3°
4° – 30° 1° – 30° 1° - 3°
Meṣa Meṣa Vṛścika Makara
3 Maṅgala 28°
1° – 12° 13° – 30° 1° – 30° 1° – 28°
Kanyā Kanyā Mithuna Kanyā
4 Budha 15°
16° – 20° 21° – 30° 1° – 30° 1° – 15°
Dhanu Dhanu Mīna Karka
5 Bṛhaspati 5°
1° – 10° 11° – 30° 1° – 30° 1° – 5°
Tulā Tulā Vṛṣabha Mīna
6 Śukra 27°
1° – 15° 16° – 30° 1° – 30° 1° – 27°

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 DETAILED DELIBERATIONS

Svakṣetra Svakṣetra
# Graha Mūlatrikoṇa Ucca Uccāñśa
1 2
Kumbha Kumbha Makara Tulā
7 Śani 20°
1° – 20° 21° – 30° 1° – 30° 1° – 20°
Mithuna
Kanyā Kumbha 1° – 20°
8 Rāhu - 20°
1° – 30° 1° – 30°
Vṛṣabha**
Dhanu
9 Ketu Mīna Vṛścika - 1° – 20° 20°
Vṛścika**

THE DIGNITY OF THE NODES

In Śloka Bṛhatparāśara 47.34-39½, Maharṣi Parāśara states the
dignity of the no es to clarify the effects of the Daśā ofRāhu and Ketu. He
states that the Uccarāśi of Rāhu is Vṛṣabha and that of Ketu is
Vṛścika. The Mūlatrikoṇa of Rāhu and Ketu are, respectively,
Mithuna and Dhanu. The Sva Rāśis of Rāhu and Ketu are Kumbha
and Vṛścika. He then goes on to narrate that some sages have expressed
the view that Kanyā is the Svarāśi of Rāhu and Mīna Ketu.
After that, the Maharṣi goes on to say that if Rāhu is in his
Uccarāśi (Ucca, Sva, Mūlatrikoṇa) etc., then during his period, there shall
be great happiness from the acquisition of wealth, agricultural products
etc., acquisition of conveyances with the help of friends and Government,
construction of a new house, the birth of sons, religious inclinations,
recognition from Government of foreign countries and gain of wealth,
clothes etc. If Rāhu is subjected to Śubhayutidṛṣṭi, or he is in a Śubharāśi
and a Kendra, Sahaja or Lābha, then during his Daśā, he confers all kinds
of comforts by the benevolence of the Government, acquisition of wealth
through a foreign Government, or sovereign and fortune at home.
There are differences in opinions among the scholars regarding the
places of the dignity of the nodes. Therefore, I am presenting the prevailing
opinions of several Ācāryas in the table below. In my personal experience,
I take Rāhu’s Uccarāśi to be Mithuna, Nīcarāśi, Dhanu, Svarāśi Kumbha,
and Mūlatrikoṇa Kanyā. Regarding Ketu, the Uccarāśi is Dhanu, Nīcarāśi,
Mithuna, Svarāśi Vṛ cika, and Mūlatriko ṇa Mīna. Rāhu is Ucca in
Vṛṣabha and Nīca in Vṛścika only for health and longevity matters.
Likewise, Ketu is Ucca in Vṛścika and Nīca in Vṛṣabha for health and
longevity matters.
Table 101

# Source Graha Svarāśi Ucca Nīca ūlatrikoṇa

Parāśara
Kumbha
1 (Śrī Sānthānām Rāhu Vṛṣabha - Mithuna
(Kanyā)
ed.)

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 GRAHA KĀRAKATVAS

# Source Graha Svarāśi Ucca Nīca Mūlatrikoṇa

Parāśara
Vṛścika
2 (Śrī Sānthānām Ketu Vṛścika - Dhanu
(Mīna)
ed.)
ar śara
3 (Camatkāra Rāhu Kanyā Vṛṣabha - Karka
Cintāmaṇi Tr)
atā ar
Mithuna,
4 (Camatkāra Ketu Mīna Vṛścika -
Dhanu
iut ma
ṇi Tr).
5 Anonymous fākn Kanyā Mithuna Dhanu
6 Anonymous ā.u Vṛṣabha - - Kumbha
7 Anonymous Ketu Vṛścika - -
8 Narayan Bhat Rā u Kanyā Mithuna Dhanu Karka
9 Jātakapārijāta Rāhu Kanyā Mithuna Dhanu Kumbha
10 Saṅketa Nidhi Rāhu Kanyā Mithuna Dhanu -
11 Saṅketa Nidhi Ketu Mīna Dhanu Mithuna -
12 Rāma Sharma Rāhu Kanyā Vṛṣabha Vṛścika -
13 Rāma Sharma Ketu Kumbha Mīna Kanyā -
Some other
14 Rāhu - Vṛṣabha - Karka
opinion

CO-LORDSHIP OF RĀHU AND KETU

With so many variations of opinions, how can we be certain
that Rāhu’s Svarāśi is Kumbha and Ketu’s Vṛścika? Further to what
Maharṣi tells us in the Viñśottarī Daśā chapter, he further reiterates his
views in Ślokas 46.158-166, wh ch dealsl i h(R ēi Cara aśā . He states,
“Now I shall tell you about the working out of the Daśā years of Vṛścika
and Kumbha. If both the Lords of the two Rāśis, V ścika and Kumbha, are
placed in their own Rāśis, their Daśā will be of 12 years. Otherwise, the
Daśā will be for the number of years, indicated by the number, counted
from that Rāśi to the Rāśi, occupied by its Lord.” From this, it is amply
clear that Maharṣi Parāśara is unambiguously telling us to consider
Vṛścika as the Svarāśi of Ketu and Kumbha for Rāhu.
Now, let us apply the common knowledge of Jyotiṣa, which is
a7ivatRāhu and Kujavat Ketu. If we take the Vāras, they are overned
by the 7 Grahas, Sūrya to Śani. The Grahas confer their results strongly
in their Vāras and Horās. So, if Śani has to confer his results, he would do
so in his Vāra or Horā. Now, if Rāhu and Ketu were to confer their results
similarly, when would they do so? Rāhu shall do it in Śani’s Vāra and Horā,
whereas Ketu shall do it in Maṅgala’s Vāra and Horā. Likewise, the seven
Grahas govern the 12 Rāśis, and Rāhu and Ketu are left out. So, if ē u
ds vo bes p his results based on Rāśi lordship, then which Rāśi should

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be allotted to him? Should it not be Śani’s Rāśi? Likewise, shouldn’t

Maṅgala’s Rāśi be assigned to Ketu? I think it is logical to expect so.
Now, each Graha, besides Sūrya and Candra, owns a Puruṣa Rāśi
and an Strī Rāśi. Rāhu being a Puruṣa Graha owns Śani’s Puruṣa Rāśi,
Kumbha. On the other hand, Ketu being an Strī Graha, owns the Strī Rāśi
of Maṅgala, Vṛścika. I think this is the logical basis for assignment of
Svarāśis to the Chāyāgrahas. Regarding their Mūlatrikoṇa and Uccarāśi,
the Ubhayarāśis are chosen because they signify balance between mobility
and fixity. The Mithuna-Dhanu axis denotes their Ucca-Nīca axis whereas
the Kanyā-Mīna axis denotes their Mūlatrikoṇas.
2.1.2.7.2
ĀROHANA AND AVAROHANA

Budha and Candra are the only Grahas having their Svakṣetra and
Uccakṣetra in the same Rāśi, viz. Budha in Kanyā and Candra in Vṛṣabha.
For Budha, Maharṣi states that Kanyā’s first 15 degrees are its
Uccakṣetra, the following 5 degrees its Mūlatrikoṇa, and the last 10
degrees are its Svakṣetra. This implies that although Ucca represents the
highest point a Graha can rise in a Rāśi, there is a span in the Rāśi where
the Graha is rising to its highest point. Here the zone is significant and
should not be missed. We can say that when a Graha occupies Uccakṣetra
or the exaltation zone, it is in the mode of going up towards the highest
exaltation point.
In this state, the Graha is in excessive vigour and enthusiasm, as
this is akin to someone on the verge of the most outstanding achievement
in life. This state of the Graha is called Ārohana, meaning rising, and is a
highly benevolent state. On the other hand, when the Graha has crossed
its highest point of exaltation, it gets into a mood, where the celebration is
just over. It has a sense of sadness, indifference and solitude! Although the
Graha may be powerful due to the virtue of being placed to its Svocca point,
nonetheless, the mood is sombre.
This is the state of Avarohana, meaning declining or coming down.
A similar situation when a Graha occupies its Nīcakṣetra, where a Graha
gets into Avarohana, when it is in its Nīcarāśi, before its deepest point,
where it is slowly and steadily sinking. On the other hand, when the Graha
crosses its Svanīca point, it rises, thus getting into the Ārohana state.
While Avarohana here means that the Graha is getting into severe
penance, melancholy and solitude (say, for penance in a dense jungle),
Ārohana means that the Graha is coming out of it.
While Uccakṣetra implies embracing the most extraordinary
opulence and material pleasures, Nīcakṣetra implies embracing the state
of severe penance, renunciation and solitude. A Graha in Nīcakṣetra
undergoes severe penance and accumulate spiritual energy, while those in
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 GRAHA KĀRAKATVAS

Uccakṣetra expends their spiritual energy for material pleasures. A similar

situation occurs when a Graha is combust, whereby it gets into the state of
severe penance, having wholly withdrawn from the material connections
to within the self. In a way, the exact conjunction with Sūrya can be said
as the Svanīca point of all Grahas, while exact opposition can be said to be
their Svocca point.
Table 102
Risk-
# State Akin to? Brightness? Focus? Hardship?
taking?
Akin to Full of Highest Lowest
opposition to brightness Great ability to ability to
1 Ucca
Sūrya, and enjoyment undertake withstand
Retrogression splendour risk hardship.
Akin to Lowest Highest
conjunction Devoid of Great ability to ability to
2 Nīca
with Sūrya, brightness penance undertake withstand
combustion risk hardship.

2.1.2.7.3
PROPORTION OF AUSPICIOUSNESS

(1) Uccarāśi – 4 pada, (2) Mūlatrikoṇa – 3 pada. (3) Sva Rāśi – 2

pada. (4) Mitrarāśi – 1 pada. (5) Sama Rāśi – 0.5 pada, (6) Nīcarāśi – 0
pada, (7) Śatru Rāśi – 0 pada.
Inauspicious results are quite reverse regarding what is stated.
Inauspiciousness = 4 – auspiciousness. (1) Uccarāśi – 0 pada, (2)
Mūlatrikoṇa – 1 pada. (3) Sva Rāśi – 2 pada. (4) Mitrarāśi – 3 pada. (5)
Sama Rāśi – 3.5 pada, (6) Nīcarāśi – 4 pada, (7) Śatru Rāśi – 4 pada.
Table 103

# Dignity Auspiciousness Inauspiciousness

1 Uccarāśi 4 pada 0 pada
2 Mūlatrikoṇa 3 pada 1 pada
3 Sva Rāśi 2 pada 2 pada
4 Mitrarāśi 1 pada 3 pada
5 Sama Rāśi 0.5 pada 3.5 pada
6 Nīcarāśi 0 pada 4 pada
7 Śatru Rāśi 0 pada 4 pada

2.1.2.7.4
MŪLATRIKOṆA

The Mūlatrikoṇa represents the root impulses of the Graha. Here,

Mūla = root and Trikoṇa = Trine. When discussing the characteristics of a
Graha, for instance, Bṛhaspati is the Kāraka for knowledge, teaching,
guiding, advising, i.e., the unalloyed qualities of a Graha we should judge
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them from the Mūlatrikoṇa. The question is, under what circumstances
should we judge the true qualities of Bṛhaspati? Because Bṛhaspati, while
occupying different Rāśis, exhibit different qualities. Which among them
must be considered as the True Quality of Bṛhaspati? The answer to this
ip the Mū atriko ṇa Rāśi.
When a Graha occupies its Mūlatrikoṇa Rāśi and devoid of
influences from other Grahas, in Vargottama Positian, i.e., Mūlatrikoṇa
Navāñśa, the Graha exhibits its most authentic and unadulterated
qualities. Let us examine the qualities of Bṛhaspati when it occupies Rāśis
Dhanu and Mīna. Among them, we should note that the True nature of
Bṛhaspati is reflected by its occupation of Dhanu Rāśi, as he is in his
Mūlatrikoṇa.
His nature in Mīna Rāśi is very similar to Dhanu, as it is his
Svarāśi, but there is a minor modification of his True nature, as Mīna is
not his Mūlatrikoṇa. For instance, Bṛhaspati in Mīna Rāśi is not mentioned
by Kalyāṇavarma as the preceptor, although he is highly knowledgeable in
the Vedas and Śāst as. He is not inc ined to conduct the Yajña or the fire
sacrifices, one of the critical duties of a priest. In summary, we can say that
when a Graha occupies his Mūlatrikoṇa Rāśi, it relates to his roots, it is
identified with his true self, he is self-realized. He is fully aware of his
Dharma, duties and obligations, his purpose of existence.
Bṛhaspati in Dhanu: Preceptor, conduct religious vows such as
initiations, sacrifices (yajña) etc., lasting wealth, charitable, inclined
towards helping others, well disposed towards his people, inclined towards
the study of Śāstras, leadership qualities, head of a zone, minister
(advisor), live in many countries (well acquainted with what’s happening
all around), prefer solitude (be in a meditative mood), fond of visiting
shrines.
Bṛhaspati in Mīna: Adept in the meaning of the Vedas and other
Śāstras, honoured by friends and virtuous people, chief or a leader under
a king, praiseworthy, unconquerable, wealthy, devoid of fear, proud, firm
in undertakings, kingly, skilful in policies, training and teaching behaviour
and war tactics, famous and renowned, calm in doing things.

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 GRAHA KĀRAKATVAS
2.1.2.7.5
EXALTATION (UCCA)

The exaltation state represents the state of delight, a place where

the Graha has the sense of the most outstanding and highest achievement.
It is the mindset of the party and the enjoyment of the outcome of a great
victory. Different Grahas attain Ucca in a certain degree called the
Svoccāñśa, or the degree of highest exaltation. The degree is linked to a
specific Triñśāñśa, Navāñśa, Nakṣatra pada and Ṣaṣṭyāñśa, indicating the
true meaning behind this state. One should evaluate these elements to
have a detailed understanding of the frame of Graha’s mind in this state.
Bṛhaspati in Karka: Scholar, beautiful, highly learned,
charitable, good-natured, very strong, famous, possess abundant grains,
riches, endowed with truth, penance, have long-living sons, honoured by
all, a king, have a distinguished profession, attached to his friends.
Table 104

# Graha Uccarāśi tccāñ a Nakṣatra Pada Navāñśa

1 Sūrya Meṣa 10° Aśvinī 4 Karka
2 Candra Vṛṣabha 3° Kṛttikā 2 Makara
3 Maṅgala Makara 28° Dhaniṣṭhā 2 Kanyā
4 Budha Kanyā 1° Hasta 2 Vṛṣabha
5 Bṛhaspati Karka 5° Puṣya 1 Siṅha
6 Śukra Mīna 27° Revatī 4 Mīna
7 Śani Tulā 20° Viśākhā 1 Meṣa
8 Rāhu Mithuna 20° Ārdrā 4 Mīna
9 Ketu Dhanu 20° Pūrvāṣāṛhā 2 Kanyā

Table 105

Ṣaṣṭyāñśa
# Graha Uccarāśi Uccāñśa Triñśāñśa Ṣaṣṭyāñśa
Devatā
1 Sūrya Meṣa 10° Dhanu Dhanu Heramba
2 Candra Vṛṣabha 3° Vṛṣabha Vṛścika Saumya
3 Maṅgala Makara 28° Vṛścika Kanyā Kubera
4 Budha Kanyā 15° Mīna Mīna Guḻika
5 Bṛhaspati Karka 5° Kanyā Vṛṣabha Pravīṇa
6 Śukra Mīna 27° Vṛścika Kanyā Kinnara
7 Śani Tulā 20° Mithuna Karka Kulanāśa
8 Rāhu Mithuna 20° Mithuna Kanyā Viṣadagdha
9 Ketu Dhanu 20° Mithuna Mīna Viṣadagdha

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 DETAILED DELIBERATIONS
2.1.2.7.6
DEBILITATION (NĪCA)

The debility state of a Graha represents a state of sadness and

deprivation. It is as if the Graha is defeated in a battle or has lost
everything. The extreme point of debility is called Nīcāñśa. When a Graha
is going towards the Nīcāñśa, the state of the Graha is Avarohana or
descending, indicating that the dejection level is increasing. On the other
hand, when the Graha has crossed the Nīcāñśa, it is said to be ascending
or having Ārohana state. The Nīca can be equated with conjunction with
Sūrya, while Ucca with opposition with Sūrya or retrogression. The
Kārakatvas of Bṛhaspati, such as childbirth, support from relatives, access
to wealth etc., are adversely affected.
Bṛhaspati in Makara: Low virility, much grief and difficulties,
mean conduct, dull-witted, meet a terrible end, poverty, serve others,
bereft of auspiciousness, mercy, purity, affection to his relatives and
religion, emaciated body, timidity, inclined towards living in other
countries, depressed mindset.
Table 106
# Graha Nīcarāśi Nīcāñśa Nakṣatra Pada Navāñśa
1 Sūrya Tulā 10° Svāti 2 Makara
2 Candra Vṛścika 3° Viśākhā 4 Karka
3 Maṅgala Karka 28° Aśleṣā 4 Mīna
4 Budha Mīna 15° Uttarābhādra 4 Vṛścika
5 Bṛhaspati Makara 5° Uttarāṣāṛhā 3 Kumbha
6 Śukra Kanyā 27° Citra 2 Kanyā
7 Śani Meṣa 20° Bharani 3 Tula
8 Rāhu Dhanu 20° Pūrvāṣāṛhā 2 Kanyā
9 Ketu Mithuna 20° Ārdrā 4 Mīna

Table 107

Ṣaṣṭyāñśa
# Graha Nīcarāśi Nīcāñśa Triñśāñśa Ṣaṣṭyāñśa
Devatā
1 Sūrya Tulā 10° Dhanu Mithuna Heramba
2 Candra Vṛścika 3° Vṛṣabha Kanyā Saumya
3 Maṅgala Karka 28° Vṛścika Mīna Kubera
4 Budha Mīna 15° Mīna Kanyā Guḻika
5 Bṛhaspati Makara 5° Kanyā Vṛścika Pravīṇa
6 Śukra Kanyā 27° Vṛścika Mīna Kinnara
7 Śani Meṣa 20° Mithuna Siṅha Kulanāśa
8 Rāhu Dhanu 20° Mithuna Mīna Viṣadagdha
9 Ketu Mithuna 20° Mithuna Kanyā Viṣadagdha

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 GRAHA KĀRAKATVAS
2.1.2.7.7
ṢAṢṬYĀÑŚA DEVATĀ

At both the Ucca and Nīca añśas, it is the same Devatā that
governs the Ṣaṣṭyāñśas. This shows that the Ṣaṣṭyāñśa Devatā is keenly
associated with Graha and his Ucca and Nīca avasthās. For example,
Sūrya relates to a form of Gaṇeśa called Heramba (हेरम्ब). The Brahmā
Vaivarta Purāṇa explains the meaning of Heramba: the syllable “He (हे)”
denotes helplessness or weakness, while “Ramba (रम्ब)” is the protection of
the weak, to save them from harm; thus, Heramba means the “Protector of
the weak”.
What is the significance of Sūrya being associated with the
Heramba Gaṇeśa? What does Sūrya have to do with the “Protector of the
weak”? The reasoning is clear, as it is Sūrya’s responsibility to protect his
subject because he is the King. Likewise, Candra attains Ucca or Nīca in
Saumya Ṣaṣṭhāñśa, which stands for benevolence. Saumya is another
name of Budha and has originated from Soma, another name of Candra.
Therefore, Saumya Ṣaṣṭhāñśa is closely associated with Candra.

2.1 . 2. 8
GR AH A SA MB AN DH A

Graha Sambandha, or the planetary relationship, is one of the

cornerstones of Jyotiṣaśāstras. Since the Grahas are akin to real-life
people, i.e., having their unique nature, characteristics, personality traits,
likes and dislikes, it is natural to expect that their nature influences their
interaction. The details of the relationships are covered in a separate
section. But given here are the principles on which the relationships are
based. Since the true nature of a Graha is known from its Mūlatrikoṇa
Rāśi, this Rāśi becomes extremely important for determining its
relationship with other Grahas. There are two kinds of Sambandhas, the
Naisargika and Tatkālika. The Naisargika Sambandha is based on the
nature of the Grahas, while Tatkālika sambandha is based on their
relative position. While the Naisargika Sambandha denotes the pre-
disposition of a Graha towards others, the Tatkālika Sambandha
represents how good or bad is their working relationships. The
combination of the Naisargika and Tatkālika Sambandha.

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 DETAILED DELIBERATIONS
2.1.2.8.1
NAISARGIKA SAMBANDHA

Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the
Mūlatrikoṇa of a Graha (say A). The concerned Grahas (say A) is friendly
towards the lords of the Rāśis mentioned above. A Graha is always friendly
towards the lord of its Uccarāśi, even though that Rāśis does not fall in
places mentioned above.
On the other hand, the Graha will be inimical towards the lords of
the Upacayas (3rd, 6th, 10th, 11th) and Opposite (7th), the lord of Uccarāśi is
exempted. If a Graha is both friendly and inimical towards any lord, it
becomes Sama (neutral).
2.1.2.8.2
TATKĀLIKA SAMBANDHA

A Graha is friendly towards Grahas that occupy Rāśis that are 2nd,
3rd, 4th, 10th, 11th, and 12th from the concerned Graha. These Rāśis occur in
the pair of 2-12, 3-11 and 4-10, indicating that such placement of two
Grahas makes them mutual friends. Conversely, when two Grahas occupy
their 1-7, 5-9 and 6-8, they become mutual enemies.
It is ironic that when two Grahas occupy paraspara Trikoṇas (5-9),
they become mutual enemies, as this is a benign placement; however, we
must accept this to be true. Thus, the best among the Tatkālika
Sambandha is when two Naisargika Mitra (say Sūrya and Bṛhaspati)
occupy 4-10 from each other.
The worst is when two Naisargika Śatru (say Sūrya and Śani)
occupy the 6-8 from each other. Likewise, when two Naisargika Mitra
occupy 1-7, it is called Sama-Saptaka, while Naisargika Śatru, it is
Atishatru-Saptaka. The same can be said for Ṣaḍāṣṭaka (6-8) as Sama-
Ṣaḍāṣṭaka or Adhiśatru-Ṣaḍāṣṭaka.
2.1.2.8.3
PAÑCADHĀ MAITRI SAMBANDHA

The fivefold relationships are based on the combination of

Naisargika and Tatkālika Sambandha. Ati-mitra = Naisargika Mitra +
Tatkālika Mitra. (2) Mitra = Naisargika Sama + Tatkālika Mitra. (3) Sama
= Naisargika Mitra + Tatkālika Śatru / Naisargika Śatru + Tatkālika
Mitra. (4) Śatru = Naisargika Sama + Tatkālika Śatru, (5) Ati-Śatru =
Naisargika Śatru + Tatkālika Śatru.

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 GRAHA KĀRAKATVAS
2.1.2.8.4
DEVA AND ASURA GROUP

Sūrya, Bṛhaspati, Candra and Maṅgala belong to the Deva group,

and they are mutually friendly. Likewise, Śani, Śukra and Budha belong
to the Asura Group and are mutually friendly.
How about Rāhu and Ketu? According to Phaladīpikā, Budha,
Śani, and Śukra are the friends of Rāhu as well as Ketu. Maṅgala is neutral
to both. The rest are enemies. I believe that Rāhu belongs to the Asura
group, while Ketu belongs to the Deva group. This is also evident from the
fact that Rāhu is akin to Śani (Asura group). At the same time, Ketu is
akin to Maṅgala (Deva group), so they should share a similar relationship
with their community.
The Devas and Asuras are in perpetual battle. The Deva Grahas
govern over the Agni and Jala Rāśis, while the Asura Grahas govern over
the Pṛthvī and Vāyu Rāśis. The Deva Rāśis can be said to be predominant
with spiritual vibrations, knowledge, wisdom, discernment, charity (Deva=
Dharma + Mokṣa. Agni = Dharma, Jala = Mokṣa).
On the other hand, Asura Rāśis are predominant with material
pleasures, power struggle, a struggle for authority and leadership,
dominance, victory and control (Asura = Artha + Kama. Pṛthvī= = Artha,
Vāyu = Kama).

2.1 . 2. 9
GR AH AS A N D A V O C ATI ON S

One’s livelihood, areas of interests, hobbies, likes and dislikes etc.,

can be ascertained from the disposition of various Grahas in a Kuṇḍalī.
The significations of Grahas and Rāśis, which can influence our livelihood
options, preferences and dislikes, and overall path in our life, are discussed
here. The influences of the Grahas should be wisely blended with that of
the Rāśis. These indications can guide our thinking in a specific manner to
arrive at a fitting conclusion. In today’s world, the occupations are diverse;
hence, it is difficult for a Jyotiṣī to pinpoint the specifics of livelihood, but
the following can be gainfully deployed to arrive at the livelihood.
Again, one should have an open mind while judging the matters of
the profession. For instance, if we take an occupation related to
woodcutting, it can mean myriads of the profession, such as (1) chopping
trees, (2) designing furniture, (3) making furniture, (4) working as a worker
in a sawmill, (5) working in a furniture showroom, (6) owning or managing
a sawmill or a furniture showroom, or (7) teaching furniture design etc.
While it is possible to ascertain the specific nature of the profession, this

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requires considerable experience and an ability to blend in multiple

influences.
In a Kuṇḍalī, various Bhāvas are involved in this matter, but
primary among them is the Karma Bhāva, which should be seen from
Janma Lagna as well as Candra Lagna. The Artha Trikoṇa (2, 6, 10) are
involved in livelihood and wealth matters. In addition, the Dhana Bhāva
is associated with the knowledge or expertise area, the Mantra Bhāva (5H)
is associated with likes and dislikes, the Lābha Bhāva (11H) is associated
with Gains, and the Bhāgya Bhāva (9H) is associated with what is in the
native’s destiny! Sometimes, the livelihood is not determined by the factors
associated with the Karma Bhāva, but some specific yogas such as
Rājayogas, Dhanayogas, or other yogas.
For instance, if a person must earn wealth because of a wealth
conferring yogas, the person will likely earn the wealth through the
Kārakatvas of the yoga causing Grahas. In addition, the Navāñśa
dispositor of the Karmeśa from Candra has a strong bearing on the matters
of livelihood. It is also commonly seen that when a person works for others,
the 6H is involved, irrespective of a small or big company, high or low
positions. If, in addition, the 10H is also strong, it is likely that the person
also becomes become influential and rise to the senior management level.
On the other hand, if the person is self-employed, the 10H is
extremely strong and connected with the Lagna. 6H is the house of labour
and servitude, while 10H is the Boss, King, authority and freedom (from
servitude). We often see changes in life where someone becomes self-
employed after working for others for long, or vice-versa. Such changes are
brought out by Daśās, provided both the 6H and 10H indicated strong
yogas in profession or livelihood. We also see that some people work for
others while having their own side business. This happens when there are
more than one yogas in a Kuṇḍalī on livelihood, and they all are considered
powerful and are supported by the Daśās.
In the Kuṇḍalī of Ras hi D1 G ener al Pa ra sh a ra N a va m sh a

Śr Rabindranath As Mo Me Su
Ma Ke Ke Me
Ve
Tagore, we see that the
10L Bṛhaspati occupies Jp Jp Sa
Kumbha Navāñśa, and
its lord Śani occupies Sa Mo As
Siṅha Rāśi. Sūrya is the
dispositor of Śani and Ra mn gl RaSu Ve Ma
occupies the Vidyā
Bhāva in Meṣa Rāśi in Ucca, conjoined with Budha and Śukra. His
mastery of poetry, art, and aesthetics is legendary. There are many
strong auspicious yogas, which helped him reach great prominence. Some
of them are (1) Kāraka Kendra yoga between Bṛhaspati and Sūrya, (2)
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 GRAHA KĀRAKATVAS

Lagneśa is ucca in Mantra aspecting Mantreśa Candra occupying the

Lagna in a Parivartana causing, Lagneśa-Mantreśa Rājayoga. The
Kāraka yoga formed by Sūrya, associated with Budha and Śukra, allowed
him to become one of the world’s most excellent writers and poets.
A thorough study of these Bhāvas can reveal various aspects of
one’s livelihood. This is such an extensive area that it is impossible to
provide exhaustive detail in this matter in a limited space. The details
provided below can only be of rough guidance!
2.1.2.9.1
CATEGORIES OF AVOCATIONS

The avocations can be classified into various categories mapped to

various Grahas. When a Graha is strong, it inspires, nudges and pushes
the native towards the kind of avocations it governs. For instance, if
Bṛhaspati or Budha is strong, particularly in Digbala in the Lagna, the
native is pushed towards knowledge work. Applying thoughts, intellect,
mind, and creativity are important for Budha and Bṛhaspati.
Table 108
Category of Governed
# Avocation
avocation by Graha
Philosopher, mathematician, scientist, doctor,
historian, economist, journalist, judge, lawyer,
Bṛhaspati
1 Intellectual astronomer, astrologer, psychologist,
and Budha
psychoanalyst, financial industry, investments,
return on investment, stockbroking etc.
Musician, actor, cinema star, singer, dancer, poet,
2 Aesthetic Śukra dramatist, fashion designer, architect, interior
designer etc.
Administration, policymaking, rule, govern, direct,
all activities that promote the production of goods
Sūrya, and services, politician, banking, insurance,
3 Economic Candra and industry, manufacturing, utilization of natural
Maṅgala resources such as mining, woodcutting, leather
goods manufacturing etc., utilization of raw
materials such as metallurgy, iron and steel etc.
Buying and selling, communicating, negotiating,
4 Trade Budha transacting, retail, buying and selling, commission
agent, printer, publishing, grocery, sales agent, etc.
Porter, labourer, agriculturist, carpenter,
Labour
5 Śani blacksmith, artisan, mechanic, compositor,
intensive
millworker, menial job such as cleaner, janitor etc.
Activities that support all other avocations, which
Rāhu and
6 Routine job are office-based, keep track of ongoing business,
Ketu
clerk, shop assistant, general staff in the office etc.

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 DETAILED DELIBERATIONS
2.1.2.9.2
MATTERS GOVERNED BY THE GRAHAS

Once it is known what kind of avocations one is going to be

gravitated towards, the next step is to identify the Graha that associate
with the bhāvas associated with the Artha Trikoṇa (2, 6, 10) and the Lābha
(11H) bhāvas. The Graha that has the most predominant influence on
these Bhāvas usually indicates the matters the native will deal with. Some
indicative matters governed by the Grahas are given below. They are just
a small number, and nothing can substitute a thorough understanding of
the Graha significations:
Table 109
# Graha Governances
Medicine, wool, grain, grass, meditation, arbitration, administration,
royalty, politics, diplomacy, authority, governance, government,
1 Sūrya
diplomat, precious metals, gold, silver, platinum, jewels, gemstones,
ornaments, manager, owner of establishments, director, leader etc.
Artefacts associated with the waters, ship, pearl, sea-product, food
production, agriculture, horticulture, women, clothes, laundry,
washing, cleaning, royalty, bureaucracy, governance, policy-making,
hospitality, hotels, restaurants, cooking, baking, catering, food,
2 Candra nutrition, eating habits, dairy, confectionery, nursing, change of place,
movement, travelling, sailing, gardening, orderliness, harmony, house-
keeping, pregnancy, gynaecology, birth, obstetrician, mother,
motherhood, healing, mind, psychology, psychiatry, counselling,
transportation, freight etc.
Metal, metallurgy, mineral, manufacturing, engineering, machine
tools, real estate, building, construction of a house, fire, fireman,
stealing, arson, killing, butchering, army, military, police, feats of
3 Maṅgala
courage, weapons, armament factory, protection, driving, chemistry,
chemist, doctor, medicine, surgery, surgeon, dentistry, barber, cooking,
hardware goods, locksmith, martial art, boxing, wrestling etc.
Intellect, thought processing, intellectual activities, mathematics,
astrology, astronomy, poetry, art, sculptor, teaching, documentation,
books, library, bookkeeping, writing, authoring, printing, publishing,
journalism, healing, advocacy, legal activities, accounting, currency,
currency trading, communication, telecommunication, radio, television,
recording, accountant, clerk, communication, postal-services,
correspondent, interpreting, messenger, reporter, courier, driving and
4 Budha
transport, rain and road transport, bus, railways, shipping, trading,
buying and selling, stationery, grocery, retail trade, collections, storing,
gathering, collectables, museum, computers, email, internet,
computing, computers, data processing machines, yoga, physical
agility, light exercises, dance, ballet, handicraft, art and craft,
sketching and illustrations, mantra, māntrika, abhicāra9, incantations,
spells etc.

91. मारण māraṇa, 2. मोहन mohana, 3. स्तभ

ं न stambhana, 4. लवद्वेषण vidveṣaṇa, 5. उच्चाट्टन uccāṭana
and 6. वशीकरण vaśīkaraṇa
[180]
 GRAHA KĀRAKATVAS

# Graha Governances
Foresight, vision, thinking for future, a leap of faith, profound
knowledge, deep thinking, wisdom, astrology, thought processing,
memory, intellect, guiding, advising, governing, law and jurisprudence,
natural law, policymaking, administering reward and punishments,
justice, chief-justice, judge, lawyer, teaching, training, professor,
5 Bṛhaspati lecturer, counselling, wealth, wealth management, cashier, investing,
stock-broking, financial planning, financial analysis, minister,
knowledge matters, publishing, writing, authoring, philosophy,
literature, hospitality, relaxation, hotelier, tourism, sight-seeing,
divinity, spirituality, religion, temple, church, mosque, preaching,
priest, religious teacher etc.
Aesthetics, beauty, beauty products, beautician, perfume, gold,
precious metals, and stones, apparel, textiles, home furnishings,
furniture, vehicles and conveyances, hospitality, hotel, restaurant,
domesticated animals, cattle, elephant, horses, scriptures, literature,
6 Śukra
poetry, authoring, publishing, artist, entertainment, actor, television
host, show business, cinema, dancing, singer, musician,
instrumentalist, tea and coffee plantation, fancy article, ladies article,
art and fashion, art gallery etc.
Hard-work, toil, perseverance, stamina, agriculture, tilling, factory-
worker, mill-workers, farmworker, labourer, guard, watchman, jailer,
warden, mining, coal, oil and natural gas, darker side of the world,
witchcraft, matters connected to the dead, death, incantations of the
dead, cemetery, coffin, tomb, leather goods, hides, shoemaking, life-
7 Śani
insurance, menial work, execution squad, cleaning, shoe polishing,
work that requires the use of hand and physical effort, artisan
craftsman, plumbing, mason, brick kiln, excavation, history, antiques,
archaeology, ice-making, tapasyā, renunciation, heavy penance, self-
mortification, monk, nun, philosophy, jñāni.
Big machines, large bombs, explosives, weapons of mass destruction,
the atom bomb, nuclear disaster, secret services, connection to foreign
culture, deception, illusion, hallucination, immoral pleasures, brothel,
den of criminals, murder, theft, highly intelligent crime (Rāhu = big
head = high intellect), dealing with drugs, poisonous substances,
chemicals, fertilizers, insecticides, pesticides, disinfectants, pungent
substances, despicable, immoral acts, conspiracy, shadowy and
8 Rāhu secretive activities, fear, phobias, chemicals, sudden changes,
revolution, change of world order, toppling the king and the
government, hunting, outcaste, exile, magic, thinking out of the box,
creativity, innovation, disruptive technology, market disruption, space,
space travels, out of the world, boundless, limitless, research work,
psychology, psychiatry, radio, wireless, wireless communication,
managing significant events, environment, pollution, macro,
macroeconomics etc.
Small machines, high precision machines, computers (software =
Budha, hardware = Ketu), precision watches, precision measuring
instruments, high precision surgery, plastic surgery, high precision
9 Ketu surgery, change of face, innovation, precision instruments, arms,
weapons, fire weapons such as guns, rockets, ballistic missiles, flame
thrower, highly mechanised weapons which are small but dangerous,
vertical upward direction, flying objects, flight, aeroplane, skyscrapers,
secret services, espionage, terrorism, counter-terrorism, revolution,
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 DETAILED DELIBERATIONS

# Graha Governances
violence, change of regime, tapasyā, monk, renunciate, preacher,
occult, tantra, an incantation of the dead, ghosts, micro, microbiology,
genetics, microeconomics, menial and routine jobs, clerk, sweeper,
sudden environmental phenomenon, meteor, comet, earthquake,
volcano, detectives, crime, crime towards humanity, mass murder,

2.1 . 2.1 0
MEN D IN I JY OT I Ṣ A

Medini Jyotiṣa is Mundane Astrology. The Grahas are never

static and move through the zodiac in perpetual motion. They encounter
various good and bad things in their motion, which impact the matters they
govern. A Graha gives good results when he is transiting through a
Śubharāśi (Sva, Ucca, Mūlatrikoṇa or Mitra Rasis), in Śubhavargas,
influenced by Śubhagrahas and Mitragrahas through yutidṛṣṭi, victorious
in a Grahayuddha, and placed far from Sūrya.
When a Graha is strong and fortified, those governed by the Graha
are strengthened become prosperous and successful. Bṛhatsamhitā 16.40.
states the following, “A Graha proves beneficent to those he governs, if he
is rising, resplendent with bright rays, and in his natural state, if no
portentous thunder, meteors, dust or planetary conflict annoy him, and
when he is in his own house, has reached his exaltation point and is
aspected by Śubhagrahas.” Here, the Graha’s rising does not mean the
rising in the eastern horizon, which happens daily when Lagna coincides
with them. It denotes when a Graha has emerged after being eclipsed by
Sūrya. The eclipsing moment by Sūrya is called the setting (astāṅgata); on
the other hand, it is called rising when it emerges from the eclipse (Udaya).
What happens when the Graha is weak, afflicted, or defeated
during its movement through the zodiac? In this regard, Bṛhatsamhitā
16.41-42. Says that “If a Graha shows signs contrary to the ones mentioned
above, his governance decays; people and kings feel sad, experience
suffering from battles, lack of safety & security and diseases. If, say, no
danger awaits the kings from their foes, surely, it threatens them from
their own sons or ministers. Moreover, in consequence of drought, the
people of the country will frequent towns, mountains, and rivers which
they had never visited before.”
A Graha becomes weak and afflicted under following
circumstances, (1) occupation of Nīca/Śatru Rāśi, (2) eclipsed by Sūrya, (3)
defeated in a Grahayuddha, (4) hemmed by Krūragraha, (5) yutidṛṣṭi with
a Krūragraha, particularly one who is also a Śatru. This is even more
troublesome when the Krūragraha is also nīca.

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 GRAHA KĀRAKATVAS

The various governances of the Grahas, including places, groups of

people based on their vocation, social status, other dispositions, creatures,
and other artefacts, are mentioned here. People may be governed by more
than one Graha depending on their location and vocation. We should have
an open mind and conclude after carefully blending influences on multiple
Grahas that may associate with them.
2.1.2.10.1
GRAHA GOVERNANCES

Table 110

# Graha Governance
Bṛhatsamhitā 16.1-5. Sūrya presides over the eastern half of the
Narmada District, the Sone, Orissa, Vanga, Suhma, Kalinga, Balkh,
Scythian, Yavana, Magadha, Sabara, Prakjyotisha, China, Kamboja,
Mekala, Kirata, Vitaka, people in and outside mountains, Pulinda, the
eastern half of the Dravida, the south bank of the river Yamunā,
1 Sūrya Champā, Udumbara, Kausambi, Chedi, Vindhya forest, Pundra,
Golangula, Sriparvata, Burdwan, river Ikshumatī, robber, Paratas,
wilderness, herdsmen, seeds, husk-grain, pungent substances, trees,
gold, fire, poison, hero, medicine, physician, quadrupeds, ploughmen,
kings, evil-doers, chiefs on the march, thieves, serpents, woods,
renowned men, cruel men.
Bṛhatsamhitā 16.6-8. Candra presides over mountains, fortresses,
forts protected by moats, Kosala, Bharukachcha the ocean, Roman,
Tocharian, Vanavasi, Tangana, Hala, Strirajya, the islands of the great
ocean, sweet things, flowers, fruits, water, salt, jewels, conch shells,
2 Candra pearls, aquatic products, rice, barley, herbs, wheat, drinkers of Soma-
juice, the Ākranda10 Kings, Brāhmaṇas, white objects, beloved person,
horses, lovers, young women, commandants, eatables, clothes, horned
animals, demons, agriculturists, persons acquainted with the rules of
Sacrificial rites.
Bṛhatsamhitā 16.9-15. Maṅgala presides over the people residing in
the western half of the Sone, Narmada and Bhīmaratha, the
Nirvindhya, Vetravatī, Shipra, Godavari, Vena, Gaṅgā, Payoshni,
Mahanadi, Sindhu, Malati, Para, Uttara Pandya, those who live near
mount Mahendra, Vindhya, Malaya, Chola, Dravida, Videha, Andhra,
Asmaka, Bhasapara, Kounkana, Manthrishika, Kuntala, Kerala,
Dandaka, Kantipura, Mlechchas, half-castes, Nasik, Bhogavardhana,
3 Maṅgala Virata, the countries bordering on the Vindhya mountains, people
living on the banks of the Tapti and the Gomati, townspeople,
agriculturists, Paratas, people who live by the fire, warriors, foresters,
fortresses, Karvata, slayers, murderous men, arrogant people, king,
boys, elephant, hypocrite, infanticide, shepherd, red fruit and flower,
coral, generals, jaggery, toddy, cruel-men, treasury, keeper of sacred
fire, mine, Buddhist monk, thieves, rogues vindictive and gluttonous
persons.

10Ākranda kings: In the cycle of 12 kings, they occupy the position of one of the hind spokes
– Raghuvamsa IX-15.
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 DETAILED DELIBERATIONS

# Graha Governance
Bṛhatsamhitā 16.16-20. Budha presides over the Lohitya, Indus
(Sindhu), Sarayu, Gambhirika, Ratha, Gaṅgā, Kausiki and other
rivers, Videha, Kamboja, the eastern half of Muttra, people living in
the regions of the Himalaya, Gomanta, Chitrakuta, Saurashtra,
bridges, water-routes, merchandise, inhabitants of caverns, hill-men,
4 Budha water-reservoir, mechanic, songster, copyist, gem-dyeing-perfumery
expert, painter, grammarian, mathematician, outfitter, the preparer of
potions securing longevity, artisans, spy, juggler, infant, poet,
imposter, tale-bearers, exorciser, envoy, eunuch, buffoon, people versed
in demonology and magic, police officers, actors, dancers, ghee, oil,
oilseeds, bitter substances, observers of vows, chemists, mules etc.
Bṛhatsamhitā 16.21-25. Bṛhaspati presides over the eastern part of
the Indus (Sindhu), the western half of Muttra, the Bhāratavarṣa,
Sauvīra, Srughna, Northerner, the Vipasa river, Satadru, the
Ramatas, Salva, Trigartas, Pauravas, Ambashtas, Paratas,
Vatadhanas, Yaudheyas, Saraswatas, Arjunayanas, half the rural
provinces of Matsya, elephants, horses, royal priests, kings, ministers,
5 Bṛhaspati
people engaged in auspicious ceremonies and preparation of tonics,
compassionate, truthful, pure, pious, learned, charitable and righteous
men, citizens, rich men, grammarians, philologists and Vedic scholars,
exorcisers, politicians, royal artefacts, umbrellas, banners, cowries etc.,
benzoin, costus, Jatamansi, tahara, quicksilver, saindhava salt, beans,
sweet juices, bee-wax and choraka perfume (the husk of cardamom).
Bṛhatsamhitā 16.26-30. Śukra presides over Taxila, Marthi, Kavata,
Bahugiri, Gandhara, Pushkalavataka, Prastthala, Malwa, Kaikaya,
Dasarna, Usīnara, Sibi, those that dwell on the banks of Vitasta,
Iravatī, Chandrabhāga, chariots, silver-mines, elephants, horses,
elephant-drivers, wealthy men, fragrant things, flowers, unguents,
gems, diamonds, ornaments, lotuses, couches, good bridegrooms and
6 Śukra
brides, aphrodisiacs, those who partake of sumptuous and delicious
dishes, parks, baths, lovers, those endowed with renown, happiness,
generosity and charming personality, scholars, ministers, merchants,
potters, various kinds of coloured birds, the three fruits, silk, wool,
bleached silk, rodhra, patra, chocha, nutmeg, agaru, vacha, pippili and
sandalwood.
Bṛhatsamhitā 16.31-34. Śani presides over the Anartas, the Arbudas,
Pushkaras, Saurashtras, Abhīras, Śudras, Raivatakas, the country
where the Sarasvati river disappears, the western country, the
inhabitants of Thaneshvar, Prabhasa, Vidisa, river Vedasmritī, those
who dwell along the banks of the Mahi river, rogues, dirty fellows,
7 Śani unrighteous men, oil mongers, cowards eunuchs, Jailors and prisoners,
fowlers, impure fellows, fishers, deformed persons, older men, swine-
herds, supervisors of companies, those that have broken their vows,
the Sabaras, Pulindas, poor men, pungent and bitter things, tonics,
widows, snakes, thieves, she-buffaloes, donkeys, camels, Bengal-gram,
such grains in pods that cause flatulence and nishpavas.
Bṛhatsamhitā 16.35-37. Rāhu presides over the inhabitants of
mountain-peaks, dens and caves, barbarian tribes, Śudras, jackal-
8 Rāhu eaters, the Shūlikās, Vokkanas, Kinnaras, disabled persons, those who
disgrace their lineage, evil-doers, ungrateful men, thieves, faithless,
dirty and stingy persons, donkeys, spies, duellists (those who fight
duels), wrathful persons, children in the womb, low people, reprobates,
[184]
 GRAHA KĀRAKATVAS

# Graha Governance
hypocrites, giants, all sleepy beings, lawless men, black gram and
sesame seeds.
Bṛhatsamhitā 16.38-39. Ketu presides over mountain strongholds,
the Pahlavas, Shvetas, Huns, Cholas, Afghans, desert, Chinese, the
cavemen, rich men, highly ambitious persons, energetic men, those
9 Ketu
endowed with prowess, adulterer, disputants, those that take pleasure
in others’ misfortunes, persons elated with pride, fools, unrighteous
people and men desirous of conquest.

2.1 . 2.1 1
AD HO M UK HA A N D U RD H VA M UK HA

Jātakapārijāta 2.70.
Grahas occupying the Six Rāśis in the eastern side of Sūrya
(Purvaṣṭaka) are called Adhomukha. On the other hand, those
occupying the Six Rāśis in the other half of Sūrya (Aparārddha) are
called Urdhvamukhi, who confer happiness and wealth.

The zodiac is divided into two segments by a line crossing through

Sūrya’s Sphuṭa and its diagonal opposite. They represent the visible and
invisible half of the zodiac when Sūrya is rising on the horizon. The Rāśis
that fall below the Horizon (invisible) are mapped to Purvaṣṭaka and the
Adhomukhi Grahas. On the other hand, the Rāśis that are in the sky
(visible) above the Horizon are mapped to Aparārddha and the
Urdhvamukhi Grahas.
Purvaṣṭaka/Adhomukha = 6 Rāśis ahead of Sūrya, i.e., 1H to 7H
from him. These Rāśis will be touched by the Lagna (eastern horizon) after
crossing Sūrya; hence, they are yet to Rise. While, Aparārddha /
Urdhvamukha = 6 Rāśis behind Sūrya, i.e., 7H to 1H from him. The Lagna
already touches these Rāśis before touching Sūrya Hence, they have
already Risen and are above the horizon.
The Grahas in the invisible half from Sūrya are less effective in
conferring happiness and wealth, while those in the visible half effectively
do so. Assuming that Sūrya is on the Meridian, the Grahas behind Sūrya
are looking towards Sūrya, upward. Hence are called Urdhvamukha. On
the other hand, the Grahas, ahead of Sūrya, are looking away from Sūrya,
downward. Hence are called Adhomukha.
The Urdhvamukha Grahas, by their looking towards Sūrya,
become effective in conferring happiness and wealth. Sūrya is the King,
the supreme soul, and the giver of all the good yogas in a Kuṇḍalī. This has
been explained in detail in the section of Sūrya yogas. The ability of Sūrya
to remove evil and manifest good things in life has been clarified in the
section “Graha Doṣa Āpaharaṇaṁ”.

[185]
 DETAILED DELIBERATIONS

2.1 . 2.1 2
THE A ŚU BH A BH Ā V AS

We are aware of the Rāśis where Grahas give their Śubha and
Aśubha results. Here are the details of the “Bhāvas” where the Grahas give
Aśubha results. The Rāśis and Bsāmas re different and should be
understood separately. The Rāśis are Meṣa. Vṛṣabha etc. and the Grahas
hi eithe r g od o bad results depending on whether the Rāśis happen to
be their Sva, Ucca, Mūlatrikoṇa, Mitra or Śatru Rāśis. Bhāvas are
different. The Sphuṭa of the Horizon creates them. The Horizon and the
Descendant mark the axis, splitting the zodiac into the visible and invisible
half. The Bhāvas, which are above the Horizon, are visible Bhāvas, while
those below are invisible. The Bhāvas from Lagna to the 7H cusps are
invisible Bhāvas, while those from 7H to the Lagna cusp are visible.
Grahas are allocated governorship of the Bhāvas depending on the
alignment of the matters governed by the Graha and the Bhāvas. For
instance, children are seen from Bṛhaspati and the 5H. So, Bṛhaspati is
the Kāraka for the Pañcama or Suta Bhāva. These allocations of
Kārakatva is called the Bhāva Kārakas. It is said that a Kāraka must not
occupy the Bhāvas they govern. This is particularly true for certain
Bhāvas, if not all. For instance, Maṅgala in the 3H harm the younger
siblings, Bṛhaspati in the 5H cause hindrance in begetting a child and
Śukra in the 7H cause heightened libido and lust. Even Sūrya in the 9H
cause troubles related to the father. The destruction of the Bhāva
Kārakatvas by the Graha governing them must be studied carefully.
There is another set of Bhāvas where the Grahas indicate death or
death-like suffering. These are called the Maraṇakāraka Bhāvas or
Maraṇakāraka Sthānas of the Grahas. This idea is popularised by Pt.
Sanjay Rath from SJC tradition and is widely accepted within the Jyotiṣa
circles. While this idea is powerful, in my experience, I found that this
works only when the Graha in their Maraṇa Kāraka sthāna is weak and
afflicted.
2.1.2.12.1
KĀRAKO BHĀVA NĀŚĀYA

Jātakapārijāta 2.52.
Budha in the 4th house, Bṛhaspati in the 5th house, Śukra in the 7th
house don’t give auspicious results. Śani gives good results in the 8th
house.

The author explains in Śloka 2.51. that the Bhāva Kārakas for the
12 Bhāvas are (1) Sūrya, (2) Bṛhaspati, (3) Maṅgala, (4) Candra and
Budha, (5) Bṛhaspati, (6) Śani and Maṅgala, (7) Śukra, (8) Śani, (9) Sūrya

[186]
 GRAHA KĀRAKATVAS

and Bṛhaspati, (10) Sūrya, Budha, Bṛhaspati and Śani, (11) Bṛhaspati and
(12) Śani.
He clarifies in the following Śloka that, even though Budha,
Bṛhaspati and Śukra are given governorship over the 4H, 5H and 7H,
respectively, they don’t give good results in these Bhāvas. Why kind of bad
results? They cause Ariṣṭa, the good results of the Bhāvas are curtailed; on
the other hand, the results are predominantly bad, indicating pain,
suffering etc. to the matters signified by the Bhāvas. We can say that the
native does not gain much from the significations of the Bhāva. Why are
these Bhāvas called out? They are Śubhagrahas and are expected to do
good to the significations of the Bhāvas they occupy. Another essential
thing to note here is that the Bhāvas identified are the Kendras, where we
know that Śubhagrahas owning them cause the Kendrādhipatya Doṣa.
Śani, on the other hand, is a Krūragraha but gives long life in the
8H. In my experience, I think that life is also full of miseries and sufferings
in addition to long life. According to Jātakapārijāta, even though the native
has a long life, he suffers from bouts of anger, meagre, wealth, health, and
happiness. Usually, financial difficulties are also shown by this Bhāva
yoga.
Table 111

Graha-
# Results Troubles
Bhāva yoga
Jātakapārijāta 8.68. Forsaken
by friends and relatives, but the
Budha in Forsaken by friends and
1 native is a paṇḍit, distinguished
the 4H kinsmen
for his sterling knowledge and
affluence
Clever in counsel, virtuous,
Bṛhaspati possess choices and freedom in Fewer children or difficulties in
2
in the 5H life, but there is less happiness begetting children
from son (children).
Jātakapārijāta 8.80. Dear to
women and prostitutes, pleasant Suffering from some disabilities
Śukra in
3 appearance. However, suffer or chronic illness. The marriage
the 7H
from some disabilities or chronic life is also fraught with troubles.
illnesses.
Jātakapārijāta 8.84. Heroic
Foremost among short-tempered
Śani in the and adventurous, foremost
4 people, meagre wealth and
8H among short-tempered people,
strength.
meagre wealth and strength.

Phaladīpikā 15.26.
Sūrya in the 9th, Candra in the 4th, Maṅgala in the 3rd, Bṛhaspati in the
5th, Śukra in the 7th and Śani in the 8th manifest troubles related to the
mentioned houses.

[187]
 DETAILED DELIBERATIONS

In Śloka 15.25, Śrī Mantreśvara states that all about the mother,
brother, father, son.; etc., of a Bhava, should thus be divined by a reference
to the Bhava and its Kāraka. When any Bhava, its lord, and Kāraka are
strong, one ought to predict sound effects (happiness) for that Bhāva.
In this context, in the following Śloka, he gives certain exceptions,
whereby he explains that although certain Grahas are Kāraka of certain
Bhāvas, they don’t promote the significations of the Bhāva. Here, Śrī
Mantreśvara gives a complete list of this phenomenon of the Kāraka Bhāva
Nāśāya. Although many translators interpreted the Śloka as Candra in 4H
as troublesome, I think it should be the position of Candra’s son Budha in
the 4H. The “term” used by the author is “śītagu” to explain the Graha in
the 4H. Śani is explicitly mentioned as a troublemaker in the 8H, which is
different from Jātakapārijāta. To understand this further, the individual
results are called out from Phaladīpikā.
Table 112
Graha-
# Bhāva Results Troubles
yoga
Phaladīpikā: Lose father (vi-
janako), endowed with children
and relations (sauta-bandhus-
tapasi), honour Gods and
Brāhmaṇa (Deva-dvija-manāḥ).
Parāśara: Misfortune.
Bṛhajjātaka: Blessed with Loss of father, non-cordial
Sūrya in children, wealth and happiness. relationship with father and
1 Sārāvalī: Blessed with wealth,
the 9H wife, misfortune, and agitated
children and relatives (dhana- mind.
putra-mitra-bhāgi), inclined
towards worshipping Gods and
Brāhmaṇa (dvija-devatā-pujane-
atirakta), not well-disposed
towards father and wife (pitryo-
shid-vidveshi), agitated mind
(sutapta).
Phaladīpikā: Happy (sukhī),
indulge in worldly pleasures
(bhogī), sacrificing (tyāgī), good
friends (suhṛdi), conveyances (sa- We notice that no authors have
suhṛd-vāhana), good reputation stated that Candra in the 4H is
Candra in and fame (yaśāḥ).
2a troublesome. Therefore, we
the 4H
Parāśara: Endowed with should conclude that the author
wealth, good clothes, meant Budha in the 4H instead.
conveyances.
Bṛhajjātaka: Increase the
Bhāva significations.

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 GRAHA KĀRAKATVAS

Graha-
# Bhāva Results Troubles
yoga
Sārāvalī: Endowed with
relatives, paraphernalia and
conveyances (bandhu-
paricchada-vahana-sahito),
charitable (dāta), fond of
travelling by water
(jalasanchāra-anurato), balanced
mind - neither be very happy nor
be miserable (sukha-
sukhotkarsha-parimukto).
Parāśara: Good results of the
Bhāva.
Bṛhajjātaka: Wisdom. All authors have stated good
Sārāvalī: Endowed with wealth results for Budha in the 4H.
and relatives (dhana-jana- However, we notice before that,
sahita), fortunate (su-bhago), Jātakapārijāta says friends and
conveyances (vahana-yukto), relatives will abandon the
Budha in good paraphernalia (su- person.
2b
the 4H paricchada), good friends (su-
bandhu), scholar (paṇḍita). In my opinion, this is true when
Phaladīpikā: Learned Budha is afflicted in the 4H,
(saṃkhyāvaṇ), witty whereby the native is bereft of
(cāṭuvākyaḥ), endowed with friends and family and
friends (suhṛdi), an enjoyer of scholarship.
grains and wealth
(dhānyārthabhogī).
Phaladīpikā: Highly talented
(suguṇa), wealthy (dhanavāñ),
valorous (shūro), unconquerable
(dhṛṣyaḥ), happy (sukhī), bereft
of younger brothers (avyanujo).
Parāśara: Death of siblings, a
gain of wealth, happiness, fame. They are deprived of younger
Maṅgala
3 Bṛhajjātaka: Same as Sūrya. siblings, or there is a danger to
in the 3H
Sārāvalī: Courageous (shuro), their lives.
unconquerable (bhaveya-
dhrshyo), bereft of co-born
(bhrātri-viyukto), delighted
(mudānvita), endowed with every
virtue (samasta-guṇa-bhājana),
famous (cheat).
Phaladīpikā: Distress because They are distressed because of
of a son (putraiḥ kleśayuto), Son. Sārāvalī gives a
kings chief minister contradictory reading that the
Bṛhaspati (mahīśasacivo), brilliant
4 native will have many children.
in the 5H (dhīmān). This usually is true when
Parāśara: Not available. Bṛhaspati is not afflicted in the
Bṛhajjātaka: Intelligent. 5H and is in Sva or Mitrarāśi. In

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 DETAILED DELIBERATIONS

Graha-
# Bhāva Results Troubles
yoga
Sārāvalī: Abundant happiness, Uccarāśi, typically, childbirth
many children and friends has obstacles.
(sukha-suta-mitra-samriddha),
intelligent (prāgno), courageous
(dhrtimān), many material
luxuries (vibhāvasāra), always be
happy (sarvatra sukhi).
Phaladīpirā: Devout wife
(subhāryam), indulges with The native indulges with
immoral women (asatīrataṃ), prostitutes, even though he
loss of wife (mṛtakalatram), might have a devout wife.
wealthy (āḍhyaṃ). According to Ācārya
P rāśara:Same as Bṛhaspati. Varāhamihira, the native is also
quarrelsome and excessively
Bṛhajjātaka: Fond of passionate about sexual
Śukra in quarrelling and sexual
5 intercourse. Sārāvalī gives a
the 7H intercourse. contradictory reading that the
Sārāvalī: Very beautiful (ati- native shies away from discord
rupa), happiness from the spouse and has happiness from his
(dāra-saukhyam), great spouse. Typically, marital
prosperity (ati-vibhāvam), shy discord is indicated due to the
away from discords (kalaha- intervention of another woman
varjitam), highly fortunate in marriage.
(saubhāgyam-samanvitam).
Phaladīpikā: Unclean (malīm),
suffer from piles (aso’śaṃso), Although the life is long, the
devoid of wealth and native suffers from several
auspiciousness (avasuḥ), cruel chronic illnesses such as piles,
mind and intellect (karāladhīr), leprosy (skin diseases), fistula
unsatisfiable hunger (troubles to rectum) etc. The
(bubhukṣitaḥ), avoided by friends native is unclean (unkempt),
(suhṛñjanavamānitaḥ). bereft of friends and relatives,
Śani in Parāśara: Same as Sūrya and
6 and suffer from unsatisfiable
the 8H Maṅgala. hunger. Sārāvalī gives a
Bṛhajjātaka: Same as Sūrya. contradictory reading that the
Sārā’alī: Suffer from leprosy, native is short-lived, mainly
fistula etc. (kushta-bhagandara- when the 8L is weak. This
rogaibhitaptam), short-lived means that when the 8L is weak
(harshva-jivitam), fail in and afflicted, Śani in the 8H is
initiating any undertaking of not much avail.
(sarva-arambha-heenam).

2.1.2.12.2
MARAṆA KĀRAKA AVASTHĀ

As the term suggests, the Maraṇa Kāraka Avasthā means the state
akin to death. When a Graha attains this state, it shows many difficulties,
much sorrow, and a death-like condition. ohāeya Vaidyanāt amentions
this in the Kālacakra Daśā Adhyāya of Jātakapārijāta, that deals explicitly
[190]
 GRAHA KĀRAKATVAS

with danger to life. It is known that, in the Kālacakra Daśā,Krūras in both

Deha and Jīva Rāśi indicate great danger to life. After explaining the
method of determination of the Deha and Jīva, the author narrates the
influences of Krūras in causing danger to life or death.
He states that there is a grave danger to life if both the Deha and
Jīva Rāśi are occupied by even one among Sūrya, Maṅgala, Śani and Rāhu.
On the other hand, if more than one Graha occupies such a place, there is
certain death. Two Krūras in the Deha indicate chronic illness, and in Jīva,
certain death. If three Krūras afflict the Deha and Jīva, the native suffers
bad death (Apa Mṛtyu). After explaining these results, the author explains
the specific positions of the Nine Grahas, which indicate grave danger to
life.

Jātakapārijāta 17.34-36.
bhrātṛsthānagato jīvo dārasthānagataḥ kujaḥ। tathā janmagato mando
rāhurnavamarāśigaḥ॥34॥ candromagṛhaṁ yātaḥ sūryo riḥphagṛhaṁ
gataḥ। budhaḥ saptamabhāvastho bhārgavaḥ śatrurāśigaḥ॥35॥ ityevaṁ
maraṇasthānaṁ tasmin pāpayute’thavā। pāpadṛṣṭe’rinīcasthe durbal
duḥkhamāpnuyāt॥36॥

Ācārya Vaidyanātha states that Bṛhaspati in the 3rd house,

Maṅgala in the 7th house, Śani in the Lagna, Rāhu in the 9th house, Candra
in the 8th house, Sūrya in the 12th house, Budha in the 7th house, and Śukra
in the 6th house are in their Maraṇa Sthānas. If such a Graha is conjoined
or aspected by Krūras, placed in Nīca/Śatru Rāśi or otherwise weak cause
tremendous suffering (akin to death).
We must notice the additional conditions specified here, i.e., the
Graha so placed must be afflicted due to Krūra yutid ṣṭ i, pāpakartari, in
Śatru or Nīcarāśi, or otherwise weak, say due to Nīc–1ŚatruNavāñśa, low
Varga Bala, low Aṣṭakavarga Rekhā etc. There is a tendency among many
to jump to a conclusion regarding the destructive results of these positions
without evaluating the additional conditions, i.e., the weakness or
affliction of these Grahas.
Let us dive deep into these positions and see what the classical
authors say about these Bhāva placements. These special Bhāva
placements are only stated for Sūrya to Rāhu, and Ketu is not mentioned.
This is primarily because Ketu can cause Ariṣṭa in any Bhāva when
afflicted, so all twelve Bhāvas are included for Ketu. Ketu is the Mokṣa
Kāraka and causes liberations from the material bondage, including
liberation from our mortal frame.

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 DETAILED DELIBERATIONS
Table 113

Graha-
# Bhāva Results Notes
yoga
Parāśara: Loss of wealth,
prosperity, diseases of the lower
abdomen (kukṣi roga). Sūrya is the Kāraka for vitality,
Bṛhajjātaka: Irreligious. resources and the Lagna Bhāva.
Vyāya Bhāva is the place of loss
Sārāvalī: Deformed physique and is disconnected from the
(vikala-shareera), one-eyed (kāna), Lagna. The results are mainly
Sūrya in morally fallen (patita), marry a negative about all the Graha’s
1 barren lady (bandhyāpati),
12H significations, including wealth,
inimical to father (pitur-amitra), father, health, family matters,
weak (balarahita), narrow-minded eyes, and children. The native is
(kṣudra). morally fallen, and the
Phaladīpikā: Inimical to father prospects of children are almost
(pitur-amitraṃ), defective eyesight nil.
(vikala-netro), bereft of wealth and
children (vi-dhana-putro).
Parāśara: Deathlike suffering, Candra’s results mainly depend
Kukṣi roga. on the Pakṣabala. The results
Bṛhajjātaka: Capriciousness; are negative when the
constantly suffering from physical Pakṣabala is low. Candra’s
ailments. strength is vital for good health
Sārāvalī: Highly intelligent (ati- and longevity. This position of
Candra in
2 mati) and splendorous (ati-tejasvi), Candra indicates ill-health,
8H
diseased (vyādhi), weak and weakness, and short life.
injured body (bandhakṣapitadeha), However, Sārāvalī states that
Kṣiṇa Candra- short life the native is brilliant and
(svalpayu). splendorous, which can be
Phaladīpikā: Sickly (rogya), witnessed when Candra is
short-lived (alpāyus). strong in Pakṣabala.

Parāśara: Death of spouse, serve Maṅgala in the 7H cause Kuja

low people, a company of low Doṣa that is not conducive to
women. the well-being of the marriage.
This position mainly afflicts the
Sārāvalī: Death of spouse (mrta-
7H matters, causing danger to
dāra), diseased (rogārto), take to
the life of a spouse, inclination
evil ways (amarga-rato), miserable
towards the wrong path, sinful
(duhkhita), sinful (pāpa), devoid of
Maṅgala ways, lack of wealth, distress
3 wealth (śrī-rahita), distressed
in 7H and physical weaknesses.
(santapta), emaciated (sushka-
tanu). However, this yoga is activated
when Maṅgala is weak or
Phaladīpikā: Indulge in
afflicted. In Śrī Rāma’s Kuṇḍalī,
undesirable acts (anucitakaro),
this yoga is present, but
diseased (rogārto), walk in a lowly
Maṅgala is very strong, in his
path (adhvago11), wife dies
Uccarāśi. This indicated one
prematurely (mṛtadāravān).
have strong ideals towards

11Adhvago comprises of adho meaning lowly and ago mean to move. Thus, this means,
follower of a lowly or immoral path.
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 GRAHA KĀRAKATVAS

Graha-
# Bhāva Results Notes
yoga
marriage and spouse.
Furthermore, Bṛhaspati’s aspect
removes the blemishes from a
negative placement. Hence, a
blind application of these
dictums, without proper
judgement of the strengths etc.,
can be misleading.
Budha gives good results in
almost all the Bhāvas unless he
is afflicted in a Śatru or
Nīcarāśi. Even though this
position is called out as Aśubha,
Parāśara: Good results of the
the results narrated by the
Bhāva.
classics don’t show that.
Bṛhajjātaka: Well versed in
The main problem of Budha in
philosophy.
the 7H is that the native takes
Sārāvalī: Intelligent (prajñā), marriage as a child’s play and is
pleasant appearance (suchāru- non-committal. Sārāvalī states
veshām), not be of good descent that the native is fond of
Budha in (na-ati-kulina), fond of quarrels quarrels and is not of good
4
7H (kalaha-sheela), very wealthy descent (lineage).
(anekavittam), influential
Maharṣi Parāśara,
(mahatvam).
Varāhamihira, and
Phaladīpikā: Discerning Mantreśvara did not find
(prājño’ste), decently dressed anything wrong with this
(cāruveṣaḥ), endowed with position of Budha and extolled
greatness (sasakalamahimā yāti), this position.
wealthy wife (bhāryāṃ savittāṃ).
According to Ācārya
Vaidyanātha, the native has
some disabilities and ill-health,
although he is talented in art
forms and is jovial.
This is both a good and bad
Parāśara: Increase in enemies, position of Bṛhaspati. Good
loss of wealth. because Bṛhaspati dṛṣṭies the
Bṛhajjātaka: Miserly. 9H from this place, indicating
Sārāvalī: Very humiliated (ati- Guru-Bhakti. But bad because
paribhuta), miserly (krpana), Bṛhaspati is not well suited in
always victorious (sadā-jeeto), a the place of effort and
weak digestive fire (mandāgni), enterprise.
Bṛhaspati
5 conquered by women (strī-vijito), Sārāvalī states that the native
in 3H
sinful acts (papakarma). is always victorious, mainly
Phaladīpikā: Disrespect others because of the strength of the
(sāvajñaḥ), miserly (kṛpaṇaḥ), 9H, but besides that, all the
suffer humiliation, one of the other results are negative. The
siblings attains a position of native suffers from Bṛhaspati’s
honour and is renowned (pratīta Kārakatva, such as loss of
sahajaḥ), sinful acts (aghakṛd), dignity and humiliation,
miserly, weak digestion,
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 DETAILED DELIBERATIONS

Graha-
# Bhāva Results Notes
yoga
wicked or crooked intellect sinfulness, being submissive to
(duṣṭadhī). women, disrespecting others,
wicked intellect etc.
Another good thing is the
success of siblings as
Śubhagrahas in the 3H promote
the wellbeing of the younger
siblings.
Parāśara: Same as Bṛhaspati. Śukra in the 6H is not
Bṛhajjātaka: Same as Bṛhaspati. favourable to his Kārakatva,
i.e., relationship and marriage.
Sārāvalī: Great misfortune to the The 6H matters also trouble the
wife (adhikam-anishtam-strinām), native. The wife has health
many foes (prachura-amitram), hazards due to the influence of
devoid of riches (nirakrtam- 6H. She can even suffer from
Śukra in vibhāvai), confused and bewildered
6 accidents if Maṅgala or Ketu is
6H intellect (viklava-mati-va), morally involved. There are financial
fallen (neecham). troubles and a confused mind.
Phaladīpikā: Free of enemies Afflicted Śukra also shows a
(viśatrum), bereft of wealth lack of righteousness in sexual
(adhanaṃ), violate young girls matters, and the native likes to
(yuvatidūṣitaṃ), unhappiness and cohabit with younger girls
confusion (viklavaṃ). (much younger than his age).
Parāśara: Same as Sūrya and
Maṅgala.
Bṛhajjātaka: Poverty, diseases,
avarice, uncleanliness, sickness in
early life, indistinct speech. Ucca,
Sva Rāśi or Bṛhaspati’s Rāśi:
While a strong Śani in the
Equal to a king, protector of
Lagna gives kingdom, a weak
villages or towns, learned,
and afflicted, Śani is the
handsome physique.
doorway to great misery and
Sārāvalī: Ucca or Svarāśi (svocca- suffering. According to classical
sva-koya-bhāvane): comparable to texts, Śani in Sva, Ucca or
a king (kṣitipāla-tulya), head of a Bṛhaspati’s Rāśi in the Lagna
Śani in country or a city (desha-pura- makes one king’s equal. In other
7 adhinātha). In other Rāśis
1H places, the native suffers from
(shesheshu): misery in boyhood all the Kārakatvas of the
(duhkha-gada-peedita-eva-bālye), Lagna, viz., suffering in
poverty (dāridrya), inaction childhood, poverty, unclean
(akarma-vashago), dirty (malino), body and living place and
laziness (alasa). indolence. Also, the native
Phaladīpikā: Ucca or Svarāśi: suffers due to dirty sexual
Equal to the king (kṣitipālatulyo), habits, and the speech is foul.
chief or mayor of a city
(deśapurādhināthaḥ); Other Rāśis:
Sorrowful (dukkha), highly
miserable from childhood
(paripīḍita eva bālye), miserable
due to extreme poverty
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 GRAHA KĀRAKATVAS

Graha-
# Bhāva Results Notes
yoga
(dāridryaduḥkha), live in a shabby
place (vaśago malino), indolent
(alasaśca).
Rāhu is a powerful and political
Graha. When favourable, he
gives tremendous influence and
gripping power. In the Bhāgya
sthāna, when Rāhu is
favourable, being dignified and
under Śubhayutidṛṣṭi, the
native attains kingship or
political power. However, even
then, some negative qualities
Mānasāgarī: Harsh or abusive are associated with his power
speech (pratikūlavāg), head of a and influential position. The
clan, city or a village native is bereft of the 9H
(gaṇapuragrāmādhipo), bereft of kārakatvas, i.e., Dharma,
righteous actions (‘puṇyavān) selflessness, and righteous acts.
Rāhu in
8 Jātaka Ratna Pradīpa: Limited According to Jātaka Ratna
9H
fortunes, enmity with brothers, Pradīpa, the native suffers from
poverty-stricken, experience poverty, destruction of wealth,
various evils in life, destruction of and is bereft of the sense of duty
wealth, undutiful, have limited and obligations towards guests,
happiness, enmity with father. scholars, Brāhmaṇas, Devatā,
religion and such. There is
discord with siblings and father
due to the affliction to the 3H
and 9H. Rāhu is the Sarpa
(snake). Hence, when he is in
the 9H, one can expect an
abusive language (poison),
which colours the experiences of
the native’s overall life’s path
(destiny, 9H).

Phaladīpikā 26.34.
cadrāṣṭame ca dharaṇītanayaḥ kalatre rāhuḥ śubhe kavirarau ca
gurustṛtīye। arkaḥ sute’rkirudaye ca budhaścaturthe
mānārthahānimaraṇāni vadedviśeṣāt॥34॥

Śrī Mantreśvara mentions a similar dictum in the context of

Gocara. He states that, in transit, Candra in the 8th, Maṅgala in the 7th,
Rāhu in the 9th, Śukra in the 6th, Bṛhaspati in the 3rd, Sūrya in the 5th, Śani
in the 1st, and Budha in the 4th, bring about loss of honour and wealth, and
danger to life also, if all the conditions exist. We notice that Phaladīpikā
states a variation for these Aśubha Sthāna for Sūrya and Budha.
According to Śrī Mantreśvara Sūrya in 5th, Budha in the 4th cause
loss of name, wealth and death. We have already noticed that Budha in the
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 DETAILED DELIBERATIONS

4H can cause one to be abandoned by family and friends, and Ācārya

Vaidyanātha also corroborates this in Jātakapārijāta. However, Sūrya in
the 5H is a new addition. We know that in Gocara, Sūrya gives excellent
results in Upacaya from Candra. In the remaining places, the results are
mainly negative.
The 5H is the worst for Sūrya, mainly in Gocara, as the native
suffers from mental agitation, ill-health and many humiliations. What we
can learn from this is that the Bhāvas mentioned for the Grahas are
generic and apply to both Janma Kuṇḍalī as well as Gocara. However, we
must be careful in concluding, as the results are negative only when the
Grahas are devoid of strength and are afflicted. Also, there is a lack of
protection coming from Śubhayutidṛṣṭi or Śubhakartari yoga. We must
analyse the Maraṇa Kāraka Avasthā of Grahas in the right frame of
reference and not blow this out of proportion. This tendency is widely seen
in the current Jyotiṣa community.
2.1.2.12.3
OTHER AŚUBHA BHĀVAS

Jātakapārijāta 2.72.
When Sūrya is conjunct with Candra, Budha is in the 4th, Bṛhaspati in
the 5th, Maṅgala in the 2nd, Śukra in the 6th, Śani in the 7th; they are
ineffective in giving auspicious results.

In Graha Guṇa Svarūpa Adhyāya of Jātakapārijāta, Ācārya

Vaidyanātha tells us about few other positions where the Graha becomes
incapable of bestowing Śubha results. We have already seen the effects of
Budha in 4H, Bṛhaspati in 5H and Śukra in 6H. Added to the list is the
conjunction of Sūrya and Candra, Maṅgala in the 2H and Śani in the 7H.
Śani in the 7H appears surprising, as Śani attains Dikbala in the 7H, so
we usually expect such a position to give Śubha results. But in reality, such
7H Śani is incapable of giving Śubha results. Śani’s Śubha Bhāvas are
mainly the Triṣaḍāya, i.e., 3, 6 and 11.
Candra’s yuti with Sūrya cause weakness to Candra, the life
sustainer. But, this yoga is not considered all negative by the Śāstras. The
native with this yoga attains mastery over metallurgy, working with ores
and stones. They can make a good sculpture and expert craftsman of metal
and stone, but there must be some Śubhayutidṛṣṭi, or they must occupy
Śubha Rāśi/Navāñśa. For instance, in the Rāśi of Bṛhaspati, this yuti must
be considered auspicious as Bṛhaspati is a good friend of both Sūrya and
Candra and remove their blemish considerably. Likewise, Bṛhaspati’s dṛṣṭi
on them removes the darkness inherent in them due to their yuti. The
native side of this yoga is that the native is immodest and is submissive to
females, i.e., lack independence.

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 GRAHA KĀRAKATVAS

Maṅgala is negative in the 2H, as he burns the Bhāva with his

temperature and heat. 2H being the house of food and sustenance, Maṅgala
is not welcome here. The results of Dhana Maṅgala are, “Parāśara:
Destruction of wealth. Bṛhajjātaka: Dirty meals. Sārāvalī: Poverty
(adhana), eat bad food (kada-shana-tushta), ugly face (vikrta-anano),
company of bad people (ku-jana-shrayashcha), bereft of learning (vidyayā-
rahita). Phaladīpikā: Ugly appearance (vimukho), devoid of learning and
wealth (nirvidyārthaḥ), a company of bad people (kujanāśritaḥ).” The
results of the 2H, pertaining to food, family, learning, wealth, company of
people etc., are all affected with Maṅgala in this Bhāva. Maṅgala is the
Kāraka for crime and is best suited in the 3, 6, 11 like Śani, added to 10,
where he attains Dikbala.
Śani’s position in the 7H comes with a high price. The results given
by the classical texts are, “Sārāvalī: Always subjected to ill health
(satatamanārogya-tanu), lose wife (mrtadāram), no wealth (dhana-
vivarjita), unkempt dressing (ku-vesham), sinful (pāpam) many immoral
acts (bahu-nīca-karmanam). Phaladīpikā: Cohabit with sinful women
(kudāranirato), penniless (niḥsbo), follower of a lowly path or a wanderer
(adhvago), full of anxiety (vihvalaḥ).” The results of the 7H kārakatva, such
as marriage spouse, etc., are all negative. The 7H is the door through which
the outside world’s influence reaches us. Śani in the 7H makes the
situation delicate, as the native is sinful, follows a lowly path, indulges in
many immoral acts, associates with prostitutes, and suffers penury. The
2H and 7H are the critical Bhāvas for finances, and their affliction causes
financial distress. Śani is the Kāraka for poverty and misery. When Śani
is afflicted in the 7H, the native suffers from poverty. An aspect of
Śubhagraha help in mitigating the suffering.

2.1 . 2.1 3
THE B OO ST IN G OF PO W E R

Jātakapārijāta 2.60.
In a Grahayuddha, Śani is overpowered by Sūrya, Maṅgala by Śani,
Bṛhaspati by Maṅgala, Candra by Bṛhaspati, Śukra by Candra, Budha
by Śukra, and Candra by Budha.

There are two different interpretations of this Śloka. The

interpretation given here is that of Śrī V. Subrahmaṇya Śāstrī. The word
used in the Sanskrit Śloka is “vādhyate”, which means the Grahas obstruct
the results of the other Graha when they conjoin. This would imply when
Sūrya and Śani conjoin or Sūrya dṛṣṭies Śani, Sūrya obstructs the results
of Śani. If we were to take it, the problem is that Candra and Bṛhaspati
are Mitragrahas, and their conjunction of mutual aspect is said to be

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favourable to both the Grahas. If we accept this, then the idea of Bṛhaspati
obstructing the results of Candra does not appear to make sense.
To counter this problem, Śrī GK Ojha proposed an alternative
interpretation. What if the word is a corruption of “vardhate”, which could
mean growth! If we accept this, then the interpretation changes to an
association of Candra and Bṛhaspati boosts Candra’s results. This
interpretation appears to be more logical, and my rationale is narrated
below.
Table 114

# Boosting Description
• Śani is Sūrya’s son and is known to cause miseries in our life.
Sūrya is the Kāraka for Dharma, and Śani’s other form is that of
Dharmarāja, the administrator of Dharma. It is said that when
Śani occupies Sūrya’s Rāśi, conjoins Sūrya, or is aspected by
Sūrya, it causes growth of Dharma and removal of miseries.
According to Sārāvalī, one born with this yoga is a metallurgist,
virtuous, mindful of his duties, loses his wife and son, has the
qualities suitable to his race, is pure, but not so upright.”
• The results of such yoga are considered auspicious, provided the
Sūrya →
1 Grahas are not positioned in Aśubharāśis. Śani indicates
Śani
working with metals, Sūrya indicates the fire required for
working with metals; virtue, mindfulness of own duties are the
shades of Dharmarāja; having qualities suitable to one’s race
indicate the continuation of the vocations coming down from the
traditions that are also connected with Śani.
• Some inauspicious results are associated with this, such as
losing one’s wife and children and slowly moving one towards
Sanyāsa, of which Śani is the Kāraka. These all qualities
indicate the boosting of Śani’s Kārakatvas by Sūrya.
• Śani can’t overpower Maṅgala. When we bring heat and coldness
together, the coldness disappears. Maṅgala is hot while Śani is
cold. While Śani gets Nīca in Meṣa Rāśi, Maṅgala gets Ucca in
Makara Rāśi. So undoubtedly, in the association of Maṅgala and
Śani, Maṅgala gains over Śani.
• We can say that in such an association, Maṅgala’s significations
Śani → are supported by Śani. According to Sārāvalī, one born in this
2
Maṅgala yoga is a metallurgist, expert in jugglery, deceitful, skilful in
thieving, troubled by weapons and poison, and fond of quarrels.
Metallurgy is associated with both Maṅgala (fire) and Śani
(Metals). Expertise in jugglery, thieving and deceit, weapon and
poison, quarrels etc., are all Kārakatvas of Maṅgala. Maṅgala
should ideally be under the influence of Bṛhaspati by even one
pada dṛṣṭi for overcoming his negative attributes.
• Maṅgala is the Kāraka for Sattva, i.e., the Sattva Guṇa, which is
the basis of strength. Although Maṅgala is Tamasa Guṇi Graha,
Maṅgala → and Bṛhaspati is Sattva Guṇa, we can say that Maṅgala protects
3
Bṛhaspati Bṛhaspati’s Sattva Guṇa. Maṅgala and Bṛhaspati are poles
apart in their nature and characteristics. Where Bṛhaspati is the
Kāraka for pea e,Maṅgala tssthe āraka for violence. This is

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# Boosting Description
why they become Ucca and Nīca in opposite Rāśis in the Karka-
Makara axis.
• Even though they are of opposing characteristics, they are still
good friends, and their mutual yutidṛṣṭi produces the powerful
Bṛhaspati-Maṅgala yoga. For this yoga, Sārāvalī states that the
native becomes an artisan, a Vedic expert, intelligent, having an
eloquent speech, full of wisdom and fond of using weapons. The
Kārakatvas of Bṛhaspati is fully supported by Maṅgala here.
• Bṛhaspati and Candra’s yoga is considered highly benign, known
as Gajakesari yoga, where Bṛhaspati boosts the auspiciousness
of Candra. Bṛhaspati also attains Ucca in Candra’s Rāśi Karka.
According to Sārāvalī, the results of such as conjunction are
firmness in friendship, modesty, respect towards relatives,
Bṛhaspati wealth, virtues, respect towards the Devatās and wisdom.
4
→ Candra • Candra is the kāraka for a relationship, friendship, comforts of
life, access to wealth and resources etc., which are enhanced. On
the other hand, Candra also accentuates Bṛhaspati’s results,
viz., honouring the Devatās, wisdom etc. In my opinion, in such
an association, both the Grahas end up boosting each other’s
Kārakatvas.
• Śukra is the kāraka for beauty and aesthetics, while Candra is
the kāraka for Manas, the mind. The association of Candra and
Śukra accentuates Śukra’s Kārakatvas, i.e., those about beauty,
flowers, incense, clothes etc. According to Sārāvalī, one having
this yoga is endowed with flowers, incense and clothes,
Candra → knowledgeable in the performance of religious rites, loved by his
5
Śukra community or clan, is lazy and expert in buying and selling.
• We can see that all the indications of Śukra are strengthened.
This yoga is extolled, mainly if it occurs in the Sukha Bhāva
from the Lagna or Āruṛha Lagna, as in this Bhāva, both the
Grahas attain Digbala.
• Budha and Śukra are Mitras, but they attain Nīca in each
other’s Ucca Bhāva, indicating their opposing characteristics.
Śukra is the kāraka for luxuries, while Budha is the kāraka for
innocence. Śukra is the kāraka for courtship, while Budha is the
kāraka for purity. In the association of Śukra and Budha, Budha
gains the upper hand. Budha is the Kāraka for trade and
finance.
Śukra →
6 • According to Sārāvalī, this yoga makes the native abundantly
Budha
rich, a politician, an artisan, a student of the Vedas, having an
eloquent speech, expertise in singing, humorous and one fond of
perfumes and flowers. In comparison, much of the mentioned
results are due to boosting of Budha’s Kārakatvas, such as
abundance, wealth, artisan, a study of the Vedas, eloquence etc.
Some results are due to the strengthening of Śukra’s
Kārakatvas, such as a fondness for perfumes and flowers.
• Budha is an enemy to Candra, while Candra considers Budha as
Budha → a friend. This is much of a one-sided relationship; Budha still
7 ends up boosting Candra’s Kārakatvas. According to Sārāvalī,
Candra
one born with this yoga becomes an expert in poems and fables,
wealthy, amiable to his wife, has a pleasant appearance, always
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# Boosting Description
wearing a smile on the face, and is endowed with some distinct
talents.
• Although Jātakapārijāta states that Budha boosts Candra’s
results, Sārāvalī states it otherwise. The results indicate that
much of Budha’s results are manifested. This is certainly logical
to expect, as, in this relationship, Candra being Budha’s Mitra
should accentuate Budha’s results. On the other hand, Budha
being Candra’s Śatru should hardly support his Kārakatvas.

The order in which the Grahas boost the power of other Grahas can
be represented in this order, starting from Sūrya, which boosts the power
of Maṅgala. Sūrya → Maṅgala → Bṛhaspati → Candra → Śukra → Budha
→ Candra. Both Bṛhaspati and Budha boost the power of Candra, who in
turn boosts the power of Śukra. The three Grahas, Śukra, Budha and
Candra, end up boosting each other’s strength cyclically. For instance,
Candra boosts Śukra; Śukra boosts Budha and Budha, in turn, boosts
Candra. These 3 are Śubhagrahas; so, when they are strong, they provide
significant strength to the Kuṇḍalī, even though they may not be related.

2.1 . 2.1 4
GR AH A D OṢ A ĀP AH AR A ṆA Ṁ

Jātakapārijāta 2.73-74.
Budha removes Rāhu’s Doṣa. Śani removes Rāhu’s and Budha’s Doṣa.
Doṣas of the previous three Grahas Rāhu, Budha and Śani, are removed
by Maṅgala. Śukra removes the Doṣa of the previously mentioned four
Grahas. Bṛhaspati removes the Doṣa of the previous five Grahas.
Candra removes the Doṣa of the previous six Grahas, and Sūrya
removes the Doṣa of the previously mentioned Seven Grahas, mainly
when he is in Uttarāyaṇa.

The Grahas imbibe Doṣas (flaws, weaknesses) with untoward

placement and yogas. For instance, when a Graha occupies its Śatru or
Nīcarāśi, having yutidṛṣṭi of Krūras, weakened by pāpakartari yoga, defeat
in Grahayuddha, occupying a Dusthāna, conjoining or dispositing Guḻika
or Māndi etc., they incur Doṣas. They are inclined towards promoting evil
in our life.
However, their evil effects can be checked by some other Grahas. This
is called Doṣa Āpaharaṇaṁ, where Āpaharaṇaṁ means to abduct or to cease
something. This could happen when a Graha with blemishes is associated with
the Graha that can remove its blemishes. The Graha that removes the other
Graha’s blemishes is the redeemer. The association can be in the form of
occupying the Rāśi of the Graha (redeemer) or having yutidṛṣṭi with that
Graha. For instance, Rāhu’s evil nature can be controlled by his occupation of
Mithuna or Kanyā Rāśi, ruled by Budha. Likewise, Rāhu, aspected by Budha,
also puts his evil under check. Whether the conjunction is as effective or not is
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doubtful, as when they conjoin, it is also possible that Rāhu can influence
Budha, thus lessening his impact.
The Grahas in the order of Rāhu < Budha < Śani < Maṅgala <
Śukra < Bṛhaspati < Candra < Sūrya become progressively powerful in
removing the evil. For instance, Śani can remove the evil of both Budha and
Rāhu, and so on.
Although it is not explicitly mentioned, it is logical to expect that the
Grahas taking the role of the redeemer must be strong, endowed with Sattva
Guṇa, and devoid of affliction. Thus, we can say that the redeemer must have
high dignity (positioned in Sva, Ucca, Mūlatrikoṇa or Mitra in Rāśi or Varga)
to be effective. Perhaps, this is why it is said that Sūrya should be in
Uttarāyaṇa for it to be highly capable of removing the evil of the other Grahas.
For Sūrya, the Āyanabala is of paramount importance. One should refer to the
section on the Ṣaḍbala to understand the concept and computation of
Āyanabala.
An alternate interpretation of this dictum is when a Graha becomes
extremely powerful in a Kuṇḍalī, he can remove the evil of other Grahas, of
which he becomes the redeemer. For instance, if Budha becomes very powerful,
Rāhu cannot exert his evil influences, even though he may not be connected
with Budha in any manner. Similarly, if Sūrya is mighty in a Kuṇḍalī, the evil
of all the other Grahas will be highly restrained. We should accept this
interpretation and not look for mere associations.

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 DETAILED DELIBERATIONS
Phaladīpikā 4.11.
Bṛhaspati is the strongest Grahas to give auspicious results and reduce
inauspicious results. Śukra’s ability is half of Bṛhaspati’s, and Budha’s
ability is half that of Śukra. However, Candra’s strength is the root of
the strength of all Grahas.

Śrī Mantreśvara alludes to the same idea but in a slightly different

manner. A strong Bṛhaspati is best capable of removing the blemishes of
other Grahas. This is the reason why Bṛhaspati’s dṛṣṭi is called Amṛtadṛṣṭi
or the sight that is filled with nectar. It is said that whichever Bhāva or
Graha is receiving dṛṣṭi from Bṛhaspati is fully protected. Even the
Dusthānas and the Dusthāna lords become innocuous when they are
aspected by the benign Bṛhaspati. Any evil yoga when having Purṇadṛṣṭi
of Bṛhaspati become bereft of evil and productive of auspicious results.
Even one pada dṛṣṭi of Bṛhaspati is said to contain so much benignity; it
can remove much evil. Extending this rationale, the Bhāvas, Grahas and
other bodies falling in the 2H, 12H, 6H and 11H from Bṛhaspati suffer the
most in a Kuṇḍalī, as they are devoid of Bṛhaspati’s benignity. These are
the places where Bṛhaspati is incapable of aspecting.
Śukra and Budha are the other two Śubhagrahas capable of
removing evil. Śukra is highly benevolent and compassionate like
Bṛhaspati, as both the preceptors. Like Bṛhaspati, Śukra’s dṛṣṭi is also
considered benign, provided he is strong and dignified. Budha’s dṛṣṭi
depends on its association, as it ceases to remain Śubha when conjoined
with another Krūragraha and becomes Krūra. The quantum of the
strength of the three mentioned Grahas is covered in the computation of
the Graha and Bhāvabalas in a separate volume.
Even though Candra is a Śubhagraha in Śuklapakṣa, usually his
aspect is not equated with that of Bṛhaspati, Śukra or Budha. Candra
represents mother nature and is the Kāraka for the mind; hence,
whichever Rāśi, Graha, Yoga etc., is aspected by Candra becomes certain.
There is no doubt about it. Therefore, Candra’s dṛṣṭi increases certainty
and does not remove evil. In other words, Candra is like a neutral entity
who is equally suitable for both bad and evil, something like an unbiased
nature, which sustains both. Candra also reflects this, who is not adverse
to anyone, although some may be adverse to him.
The benignity of these three Grahas can also be seen in the
sequence mentioned in Jātakapārijāta, where Bṛhaspati comes at a higher
place than Śukra, who is at a higher place than Budha.

2.1 . 2.1 5
THE B Ā DHA KA

Jātakapārijāta 2.48.
In the case of Cara, Sthira and Dvisvabhāva Rāśis, Grahas occupying
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 GRAHA KĀRAKATVAS
the 11th, 9th and 7th respectively from the Lagna, or the lords of these
Rāśis prove exceedingly troublesome Grahas if they become the
Rāśyeśa of Khara or Māndi.

The Bādhakasthāna is the place of obstacles, whereas the

Bādhakeśa is the lord of obstacles. The determination of the
Bādhakasthāna is dependent on the Lagna being Cara, Sthira, or Ubhaya.
If the Lagna is in a Cararāśi, the Bādhakasthāna is in the 11 th Rāśi from
the Lagna, if Sthira, 9th Rāśi, and if Ubhaya 7th Rāśi. The Graha owning
the Bādhakasthāna becomes the lord of Bādhaka. Praśnamārga gives a
detailed account of placement of the Bādhakeśa in different Bhāvas and
states clearly that the Bādhakeśa in the 12th house does not indicate any
problem and thus need not be remedied. In other cases, the Bādhakeśa
indicate obstacles and conspiracies mostly hidden to our eyes. Bādhakeśa’s
involvement with the 6th lord, or the 6th house, indicate Abhicāra, i.e., black
magic from an enemy or one who is jealous of the native. According to
Pulippani Jyotidam, the Bādhakeśa in the Bhāgya Bhāva (9H) is devoid of
troubles. I think this is mainly true when the Bādhakeśa is not afflicted.
Both the Bādhakasthāna and Bādhakeśa are effective in causing
obstacles when Krūra, Nīca/Śatru Grahas afflict them. On the other hand,
these bodies are under Śubha dṛṣṭi-yuti, the results are less troublesome.
Bādhakeśa becomes extremely troubling conjunct with a Krūragraha or
the 12th from it is occupied by a Krūragraha. If the Bādhakeśa is in a Sthira
Rāśi/Añśa, it is difficult to remove the Bādhā (obstacles), whereas Cararāśi
indicates easy removal. More information is available in a separate chapter
dedicated to this topic.
Khara 22nd Dreṣkāṇa and the Khāreśa is its lord. When the Lagna
is in the 1st Dreṣkāṇa, the Khāreśa is the lord of 8th Rāśi from the Lagna;
when the Lagna is in the 2nd Dreṣkāṇa, the Khāreśa is the lord of 12th Rāśi
from the Lagna; and when the Lagna is in the 3 rd Dreṣkāṇa, the Khāreśa
is the lord of 4th Rāśi from the Lagna. If the Khāreśa also owns the
Bādhaka Rāśi or occupy the Bādhaka Rāśi, the Graha proves to be
exceedingly diabolical. The placement of Khāreśa in any of the Rāśi owned
by the Bādhakeśa can indicate trouble. For instance, for Dhanu Lagna,
Mithuna is the Bādhakasthāna and Budha Bādhakeśa. The Rāśis of
Bādhakeśa Budha is Mithuna and Kanyā. If in the Kuṇḍalī, Maṅgala is
the Khāreśa, its disposition in either Mithuna or Kanyā indicates
suffering.
Similarly, if the lord of the Māndi’s Rāśi also owns the Bādhaka
Rāśi, or occupies the Bādhakasthāna, he proves to be exceedingly
diabolical. Māndi is determined by dividing the day (or night) into 30 parts
and identifying the time corresponding to the Lagna rising at various parts
depending on the weekdays. This is exhaustively dealt with in a separate
chapter.
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 DETAILED DELIBERATIONS

In this Kuṇḍalī, R a sh i D 1 Ge n e ra l Pa ra sh a ra D re kka n a

the Lagna is in 2 nd
Ke Sa Mo As Ma
Dreṣkāṇa, indicating
that the 12L Maṅgala is Jp Ve Sa Ra
the Khara. The Bādhaka
Rāśi is Mithuna, and its Su Ma
mn Ke Su
Me
lord Budha is the
Bādhakeśa. The gl As Ra Mo Me Ve Jp
Bādhakeśa Budha is
conjunct the Khara Maṅgala in the 9H. This is additionally afflicted by
Śani’s dṛṣṭi from the Bādhaka Rāśi, indicating the early demise of the
father. The native lost his father in his 19th year when the Daśā of the 7th
Rāśi Mithuna (the Bādhaka Rāśi) was in progress as per Sudarshana
Cakra Daśā.
In the Kuṇḍalī of Ras hi D1 G ener al Pa ra sh a ra D re kka n a

Śrī Mahatma Gandhi, Jp Mo Ke Ve Ma

the Dreṣkāṇa Lagna is in
Tula, and the Randhreśa RaMo Me Sa
from there is Śukra. So,
Śukra becomes the Ke Su
Khāreśa. In the Rāśi
Ve As
Kuṇḍalī, the Bādhaka Sa
MaMemn
Su gl Jp Ra As
Sthāna is 11H from
Tula, as it is a Cara Lagna. The Bādhakeśa is Sūrya, who is conjoined
with Guḻika. Budha is the lord of Guḻika and is conjoined the Khāreśa
Śukra and the Māndi in the Lagna. These indicate his fights with the
British Government, represented by Sūrya for freedom of the country,
represented by Śukra. Śukra represents patriotism, who is the Lagneśa
and conjoins the Bhagyeśa Budha, the lord of non-violence. This indicates
the non-violent path that he adopted in his struggle for freedom. The
Bādhakeśa played a significant role in his life.

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2.1 . 2.1 6
AP R AK ĀŚ A GR AH A S A N D U PA G RA HAS

Maharṣi Parāśara states that Sūrya and Candra are the Prakāśa
Grahas, Maṅgala to Śani are the Tārā Grahas, and Rāhu and Ketu are the
Chāyā Grahas. We notice that Grahas need not be physical bodies, as Rāhu
and Ketu don’t have physical bodies. They are merely mathematical points
on the ecliptic – the point through which Candra comes above the ecliptic
plane is Rāhu, and the point through which Candra goes below the plan is
Ketu. The point is that significant mathematical points on the ecliptic can
also be considered a Graha or a Upagraha. They are energy centres, which
are imbibed with specific vibrations. The Grahas represent those
vibrations instead of the physical entities we can see through our eyes. The
Grahas are mental constructs that help us visualize the interplay of the
vibrations in the universe. They help us encode and give structure to the
universe’s fundamental building blocks. They act as a universal language,
much like mathematics – numerals, each having specific characteristics.
Among the Prakāśa Grahas, Sūrya has his light, whilst Candra
shines because of the light borrowed from Sūrya. There are five Grahas,
which are perhaps the shadowy sides of the Grahas. While the Tārā Grahas
attain their brilliance due to Sūrya, they are visible to our eyes; each
appears to be associated with certain shadows that might make those
places not visible! These are the Aprakāśa Grahas. Aprakāśa is the
opposite of Prakāśa. While Prakāśa means light, Aprakāśa means
darkness. In Jyotiṣa, Darkness means weakness, as they represent Tamas
Guṇa. Maharṣi Parāśara calls these Aprakāśa Grahas as Doṣas, meaning
weaknesses or flaws. Their position in the zodiac depends on Sūrya’s
position, as they are derived by adding certain additives to Sūrya’s sphuṭa.
There is another set of five entities which are called the
Upagrahas. “Upa” means secondary, and Graha means personalising the
vibrations encapsulated in an idea, concept or a mathematical point.
Unlike the Aprakāśa Grahas, whose Sphuṭa is dependent on Sūrya’s
Sphuṭa, the Upagrahas are defined from a specific “time” reckoned from
Sūryodaya. They are like the Lagna that represents the horizon. The
Lagna sphuṭa is the longitude of the eastern horizon, the point that is
rising on the eastern horizon. The Upagrahas are the Lagnas rising at a
particular juncture of the day, and the Sūryodaya and Sūryāsta time
determine their position in the Kuṇḍalī. This means, their position is not
altered in individual Kuṇḍalīs of people who are born at different times in
a day at a place, as the Sūryodaya and Sūryāsta time are the same for all.
There are two variants of this entity, the Dīna and Rātri variants. The
Dīna Upagraha rises during the daytime, while the Rātri Upagraha rises
at night. Depending on the day or night birth, the corresponding variant

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becomes active and the other one inactive. The Upagrahas are considered
as the children of the Grahas, who are destructive and havoc prone.
The Aprakāśa Grahas and the Upagrahas are associated with the
Navagrahas. However, this is not one to one mapping, as then there should
have been 9 Aprakāśa Grahas and 9 Upagrahas, a total of 18, which is not
the case. Sūrya, Budha, Bṛhaspati, and Śani don’t have a corresponding
Aprakāśa Graha, whilst Rāhu and Ketu don’t have a Upagraha. One might
notice that I have added to the list of Upagrahas - Paridhi for Candra and
Indracāpa for Śukra. These are not mentioned in Bṛhatparāśara; however,
they are implied. When a day is divided into eight parts as per Maharṣi
Parāśara, and each part is mapped to a Graha, they beget a child at the
commencement of these parts. Therefore, we must not leave out a Graha
without having a child. There are meaning behind these associations,
which we must reflect upon. The associations are as follows:
Table 115
# Graha Aprakāśa Grahas Upagrahas
1 Sūrya None Kāla
Paridhi
2 Candra Paridhi**
Pariveṣa
3 Maṅgala Dhūma Mṛtyu
4 Budha None Ardhaprahara
5 Bṛhaspati None Yamaghaṅṭaka
Indracāpa**
Indracāpa
6 Śukra Yamaśukra
Kodaṇḍa
(Praśnamārga)
7 Śani None Guḻika, Māndi
8 Rāhu Pāta, Vyatipāta None
9 Ketu Śikhī, Upaketu None

In Phaladīpikā 25.18-25., Śrī Mantreśvara narrates the qualities

and effects of the Aprakāśa Grahas and Upagrahas at a high level.
According to him, wherever Yamaghaṅṭaka is associated, good results
must be expected. While Guḻika is very powerful in causing evil,
Yamaghaṅṭaka is decisive in causing good. All the other Upagrahas
possess only half the power that Māndi (Guḻika) has in causing evil. In
producing effects, Guḻika is like Śani; Yamaghaṅṭaka Bṛhaspati;
Ardhaprahara Budha and Kala Rāhu. Kala’s effects are like that of Rāhu,
while Guḻika’s brings death. The effects of Yamaghaṅṭaka is an enlivening
nature that is to produce good results.
Ardhaprahara causes good effects if posited in a Rāśi with many
Śubha Rekhā (in Aṣṭakavarga) and bad, if in an untoward Rāśi. If the
Lagna and other Bhāvas along with their lords be associated with Dhūma
and other Upagrahas, these Bhāvas attain their destruction; so, says
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 GRAHA KĀRAKATVAS

Parāśara. When there is Dhūma, there will always be trouble from heat
and danger from fire and mental anguish. Similarly, with Vyatipāta, there
is danger from horned animals or death through quadrupeds. When there
is Pariveṣa or Paridhi, there is danger from water, suffering from watery
diseases, or imprisonment. When there is Indracāpa or Kodaṇḍa, the
native is hit by a stone, wounded by weapons or suffer degradation (fall in
status or decay in life). When there is Ketu or Upaketu, the native has a
hit, a fall, etc., suffer loss in his business, and danger from thunder. The
above effects occur during the Daśā of the Graha owning the house wherein
the Upagraha is posited.
2.1.2.16.1
THE APRAKĀŚA GRAHAS

The Aprakāśa Grahas are those who are devoid of brightness or

splendour. The splendour or brilliance of Grahas is directly associated with
benevolence. It is said that Ucca or Vakrī Grahas are full of brilliance and
thus become capable of conferring promising results. These Aprakāśa
Grahas being devoid of brilliance can only be construed as Krūra by nature
and cause of affliction in a Kuṇḍalī.

2.1.2.16.1.1
COMPUTATION

The computation of the Aprakāśa Grahas is dependent on Sūrya’s

Sphuṭa in the Kuṇḍalī. By adding or subtracting certain Rāśis and degrees,
the 5 Aprakāśa Grahas can be found. They are namely, Dhūma, Vyatipāta,
Pariveṣa, Cāpa, and Ketu, which are determined in sequence. The Dhūma
is derived by adding 40 Navāñśas to Sūrya’s Sphuṭa, where each Navāñśa
is 3° 20’.
Table 116

# Aprakāśa Graha Computation

1 Dhūma Sūrya’s longitude + 4 Rāśis + 13°20’
2 Vyatipāta 12 Rāśis – Dhūma
3 Pariveṣa Vyatipāta + 6 Rāśis
Cāpa (Indracāpa,
4 12 Rāśis – Pariveṣa
Indradhanuṣa)
5 Ketu (Upaketu) Chapa + 16°40’
Sūrya’s longitude (for
6 Ketu + 1 Rāśi
verification)

2.1.2.16.1.1.1
Simplification
If Sūrya’s longitude is converted to Degrees, the following formulae
can easily derive the various Aprakāśa Grahas. For instance, if Sūrya is in

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 DETAILED DELIBERATIONS

Siṅha Rāśi 8°10”. This means Sūrya’s longitude is 3* 30 + 8° 10’ = 98° 10’.
After applying the various additions or subtractions, (1) if the result is
more than 360°, multiples of 360° should be removed. On the other hand,
(2) if the result is less than 0°, multiples of 360° should be added. Finally,
the resulting number can be converted to Rāśis and Sphutas (degrees in
the Rāśis), by dividing the results by 30°.
Table 117
Aprakāśa
# Formula Alternate formula Additives
Graha
Sūrya’s longitude + Sūrya’s longitude +
1 Dhūma 133.333°
133°20’ 133°20’
Sūrya’s longitude – Sūrya’s longitude +
2 Vyatipāta 29.883°
29°53’ 330°7’
Sūrya’s longitude + Sūrya’s longitude +
3 Pariveṣa 150.117°
150°7’ 150°7’
Sūrya’s longitude – Sūrya’s longitude +
4 Indracāpa 313.333°
46°40’ 313°20’
Sūrya’s longitude +
5 Upaketu Sūrya’s longitude – 30° 330.000°
330°

2.1.2.16.1.1.2
Illustration
Find the Aprakāśa Grahas in a Kuṇḍalī with Sūrya’s longitude 8°
16’ in Siṅha Rāśi. Here, Sūrya’s longitude = 4 * 30 + 8° 16’ = 128° 16’ =
128.267°.
Table 118

# Aprakāśa Graha Computation Results

128°16’ + 133°20’ = 261°36’
1 Dhūma Ghanu Rāśi 21°36’.
= 8 Rāśi 21°36’.
128°16’ – 29°53 = 98°23’
2 Vyatipāta Karka Rāśi 8°23’.
= 3 Rāśi 8°3 ’.
128°16’+ 150°7’ = 278°23’
3 Pariveṣa Makara Rāśi 8°23’
= 9 Rāśi 8°23’.
128°16’ 46°40’ = 81°36’
4 Indracāpa Mithuna Rāśi 21°36’.
= Rāśi 21°36’.
128°16’– 30° = 98°16’
5 Upaketu Karka Rāśi 8°16’.
= 3 Rāśi 8°16’.

2.1.2.16.1.2
QUALITIES OF THE APRAKĀŚA GRAHAS

These are called the Doṣa ( )ो by Maharṣi Parāśara. Doṣa means a

flaw or weakness. We can say that these entities cause weakness to
anything they associate with, the Rāśi, their Rāśi lords, and the Grahas.
Their positions are dependent on ’s position, indicating that they
rha
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 GRAHA KĀRAKATVAS

could be associated with certain things that revolve around Sūrya that may
be invisible to our eyes.
The Maharṣi assigned different intensities to the troubles caused
by them. He says that Dhūma and Vyatipāta are Doṣas. Pariveṣa is Ati-
doṣa, indicating great evil. Indracāpa is merely a Doṣa, while Upaketu is
just an Aśubha. We can say that Pariveṣa is deadly vicious, While Dhūma,
Vyatipāta and Indracāpa are merely evil. Upaketu is slightly inauspicious.

2.1.2.16.1.3
EFFECTS OF APRAKĀŚA GRAHAS

According to Lord Brahmā, the results, due to their influence on

the three crucial factors, viz. Sūrya, Candra, and Lagna are discussed
below. The affliction is also caused to Sūrya in addition to Candra and
Lagna. However, there is a problem with that! Because the position of
these Aprakāśa Grahas are dependent on Sūrya’s position, how is it
possible for them to conjoin Sūrya?
To reconcile this, we are forced to infer that the affliction means
not only conjunction with these Lagnas but also their Rāśis lords. For
instance, when Sūrya Lagna is in Dhanu Rāśi, then the conjunction of one
of the Aprakāśa Grahas with it lord Bṛhaspati is said to cause affliction to
Sūrya. Otherwise, one of these Aprakāśa Grahas could also occupy one of
Bṛhaspati’s Rāśis. These Aprakāśa Grahas occupying Karka or Siṅha Rāśi
can also afflict Candra or Sūrya.
Table 119
# Affliction Result Details
Destruction of the
Lineage. Sūrya is Sūrya = Father. This ensures that the DNA
associated with the contained in the Y-Chromosome continues in
Affliction
1 bloodline flowing the bloodline. In a patrilineal society, the
to Sūrya
through the father’s destruction of the lineage could mean that a
lineage (dynasty or Son is not born to the family.
clan).
Candra = Mother, sustainer. The strength of
Candra means strong protection in this world.
When Candra is afflicted, there could be
Affliction Curtailment of danger right from infancy. There are ample
2
to Candra Longevity. Bālāriṣṭa Yogas that involve affliction to
Candra. Hence, we can expect that longevity
is curtailed when Candra is afflicted by one of
the Aprakāśa Grahas.
Lagneśa = the native, and its position in the
Destruction of Kuṇḍalī has a strong bearing on the native’s
Affliction Wisdom. Lagna intellect and decision-making abilities. When
3
to Lagna represents the self, the Lagneśa is afflicted, the native may take
one’s identity, family incorrect decisions, which may end up causing
significant troubles in life. Since the Aprakāśa
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 DETAILED DELIBERATIONS

# Affliction Result Details

and social Grahas can afflict the lord of the Rāśi where
background. they occupy, their occupation of the Lagna or
conjunction with the Lagneśa can cause this
affliction.

Although not mentioned, these Aprakāśa Grahas can afflict any

Bhāva or Kāraka. For instance, if they occupy the Suta Bhāva or conjoin
the Suteśa, there could be health troubles to the Children, or there could
be some anxiety to the native because of Children. In this manner, these
entities can be treated like any other Krūras, which can only cause
weaknesses and reduce the Graha’s and Bhāvas’s beneficence and manifest
their weaknesses. Although not widely accepted, some dignities have been
mentioned for these Grahas in some Tamil texts, as mentioned below.
From this, we can infer that like any other Grahas, the evil nature
of these bodies is highest in Nīcarāśi, meagre in Svarāśi, and
almost non-existent in Uccarāśi.

2.1.2.16.1.4
THE DIGNITY OF THE APRAKĀŚA GRAHAS

Śrī Santhanam, in his translation of Bṛhatparāśara, quotes

Keeranur Naṭarāja of Jātakālaṅkāraṁ (Tamil version). The dignity of the
Aprakāśa Grahas are – (1) Dhūma: Ucca: Siṅha, Nīca: Kumbha,
Svarāśi: Makara; (2) Vyatipāta: Ucca: Vṛścika, Nīca: Vṛṣabha, Svarāśi:
Mithuna; (3) Pariveṣa: Ucca: Mithuna, Nīca: Dhanu, Svarāśi: Dhanu; (4)
Indracāpa: Ucca: Dhanu, Nīca: Mithuna, Svarāśi: Karka; (5) Upaketu:
Ucca: Kumbha, Nīca: Siṅha, Svarāśi: Karka.
Table 120
# Aprakāśa Grahas Ucca Nīca Svarāśi
1 Dhūma Siṅha Kumbha Makara
2 Vyatipāta Vṛścika Vṛṣabha Mithuna
3 Pariveṣa Mithuna Dhanu Dhanu (?)
4 Indracāpa Dhanu Mithuna Karka
5 Upaketu Kumbha Siṅha Karka

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 GRAHA KĀRAKATVAS
2.1.2.16.1.5
ILLUSTRATION

In the Kuṇḍalī of Ras hi D1 G ener al Ap ra ka sh a Po s'n /N a ksh a tra s

gl mn Apr DgMn Ras Nav Nk Pd
Smt. Indira Gandhi, two Jp Dhuma 17° 28' Pis Sag Rev 1
Ke Vyatipata 12° 31' Ari Can Ash 4
Upagrahas Pariveṣa and Parivesha 12° 31' Libr Cap Swt 2
Upaketu occupy the Tula SaAs Indrachapa
Upaketu
17° 28' Virg GemHas 3
4° 8' Libr Sco Cit 4
Rāśi, in the 4H, afflicting Apr Nak s hatr a No Lor ds
Dhu Revati 27:1 Me Me Mo Ra
Śukra, the lord of Tula Mo Ma Vya Ashwini 1:4 Ke Me Ra Ra

Rāśi. In addition, Dhūma P'v Swati

Ind Hasta
15:2 Ra Sa Jp Ra
13:3 Mo Sa Ra Ma
is in Dhanu Rāśi, also Ve Ra Me Su Upa Chitra 14:4 Ma Ve Sa Sa

afflicting Śukra, who is

also afflicted by the conjunction of Rāhu. Vyatipāta is in Meṣa Rāśi,
afflicting the 10H, and its lord Maṅgala. Indracāpa is in Kanyā Rāśi in the
Sahaja Bhāva, who is afflicting Budha. These all point towards affliction
to the 6H of enemies because of occupation of Śukra and Dhūma, the 5H
in Vṛścika due to occupation of Budha and the affliction to the Rāśi lord
Maṅgala, due to Vyatipāta occupation of Meṣa Rāśi.
She had to face many dangers due to the 6H affliction, which also
took her life. The cause of her death can be linked to the 4H as she was
trying to protect the sovereignty of India by clamping down on the
separatist movement, and her bodyguards attacked her. The affliction to
the 5H is reflected in the tragic death of both her Children, Śrī Sanjay
Gandhi and Śrī Rajiv Gandhi. Although there are other factors in the
Kuṇḍalī, which point towards this event, the affliction caused by these
Aprakāśa Grahas can’t be ignored!
2.1.2.16.2
THE UPAGRAHAS

When a Day12 or Night is divided into eight parts, various

Upagrahas rise in those parts and are called the children of the Grahas, in
whose part they rise. Thus, the rising of these Upagrahas depends on the
Sūryodaya and Sūryāsta time, during the day and nighttime, respectively.
Their position in a Kuṇḍalī depends on the Day on which the Kuṇḍalī is
cast, and not on any other factors in the Kuṇḍalī.
Thus, everyone born on a day will have the same positions as these
Upagrahas, irrespective of their time of birth. So, in a way, unlike other
Grahas, whose exact longitude changes with time, those of Guḻika and
others remain the same, for the same day and place.

12 In Vedic concept, a day is the duration between two Sunrises, which is different from the
western definition of two successive midnights. Hence the Vedic day starts after the western
day only with the Sunrise. The start of the day is dependent on the moment of Sunrise and
is not approximated at 6 am.
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 DETAILED DELIBERATIONS

Again, depending on the duration of day or night for which the

Guḻika and the Upagrahas are determined, we can have two of them on
any day, the Dina Upagraha and Rātri Upagraha. Depending on the time
of birth or the moment for which a Kuṇḍalī is cast, one of the Upagrahas,
Dina or Rātri is active, while the other one is dormant.

2.1.2.16.2.1
COMPUTATION OF THE UPAGRAHAS
Table 121

# Parameters Details
(1) Divide the day duration into eight equal parts.
(2) The eighth portion is Lord-less (Niriśa).
(3) The seven portions are mapped to the seven Grahas, from
Sūrya to Śani, commencing from day-lord (Dinapati).
Division of the
1 (4) The portion is ruled by Śani is where Guḻika Rises.
Day
(5) Likewise, divide the night duration into eight equal parts
and map these in the weekday order, starting from the 5th from
the day-lord.
(5) Here again, the eighth portion is Lord-less.
The Upagrahas, rising during various divisions, are (a) Śani –
Children of the
2 Guḻika. (b) Sūrya – Kāla, (c) Maṅgala – Mṛtyu, (d) Bṛhaspati
Grahas
– Yamaghaṅṭaka, (e) Budha – Ardhaprahara.
The Degree Ascending at the “moment of commencement” of
Śani’s division is the longitude of Guḻika of that place on that
The position of day. Based on this longitude, Guḻika’s effects on nativity is
3
the Upagrahas estimated. Likewise, the other Upagrahas can be found by
determining the Ascending degree at the commencement of
various divisions.
There are differences in opinion among learned Jyotiṣī regarding
Starting,
the moment when Guḻika Rises, which is clarified here.
Middle or
4 According to Maharṣi Parāśara, Guḻika’s position is the Lagna
Ending
rising at the “Commencement” of the Graha’s portion. It is “Not”
moment?
at the “Middle” or “End” of Graha’s division, as many interpret.

A variation of this computation is advised in various other classical

texts such as Phaladīpikā, Praśnamārga, Uttarakālāmṛta. This has been
explored in detail in a separate chapter. In summary, the principle is to
divide the day (or night) into 30 equal parts instead of 8 and calculate the
Upagrahas based on that. According to Phaladīpikā 25.2-4, the
computations are given here.
“When the length of the day is 30 Ghaṭikās, the position of Māndi
on the weekdays from Ravivāra onwards is at the end of 26, 22, 18, 14, 10,
6, and 2 Ghaṭikās during daytime. According to the length of the day
chosen, these figures have to be proportionately increased or diminished.
In the night, the lords of the first seven Muhūrtas are counted, not from

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 GRAHA KĀRAKATVAS

the weekday lord, but the 5th. At night, the position of Māndi is different
on the weekdays, viz., at the end of Ghaṭikās 10, 6, 2, 26, 22, 18 and 14,
respectively. The position of Yamaghaṅṭaka during the daytime on
weekdays is at the end of Ghaṭikās 18, 14, 10, 6, 2, 26 and 22; of
Ardhaprahara at the end of Ghaṭikās 14, 10, 6, 2, 26, 22 and 18. The
position of Kāla on the weekdays counting from Sunday onwards is at the
end of Ghaṭikās 2, 26, 22, 18, 14, 10 and 6, respectively, during daytime.
As already stated for Māndi, these figures have to be proportionately
altered and their exact positions determined as in the case of the Lagna.”
Thus, the generalized formula for the computation of the rising
times of these Upagrahas is as follows. For day birth, Rising Time =
Sūryodaya + Dinamāna / 30 / 2.5 * rising index. For night birth, Rising
time = Sūryāsta + Ratrimāna / 30 / 2.5 + rising index. The division by 2.5
is done to convert the Ghaṭikās to hours. The rising index is the numbers
given in the Ślokas. For instance, for day birth, Ravivāra onwards, the
rising indices are 26, 22, 18, 14, 10, 6 and 2. Assuming the sunrise at 06:00
hrs and the day length is 30 Ghaṭikās, the rising time of Dīna Māndi on
Ravivāra to Śanivāra will be 16:24, 14:48, 13:12, 11:36, 10:00, 8:24 and
6:48. If we assume that the Sūryodaya is at 05:30 and the length of the day
is 31 Ghaṭikā, the rising times change to 16:15, 14:36, 12:56, 11:17, 9:38,
7:59, 6:20. We notice that, on Śanivāra, when the rising occurs at the end
of 2nd Ghaṭikā from Sūryodaya, the time of rising arrived above is 6:48. One
Ghaṭikā is 24 min, and 2 Ghaṭikā is 48 min. Thus, after the elapse of 2
Ghaṭikās, i.e., 48 min, the Māndi rises on a Śanivāra. On the other hand,
as per Maharṣi Parāśara’s computation, Guḻika rises at the Sūryodaya
Kāla on Śanivāra, i.e., 06:00 hrs.

2.1.2.16.2.2
THE DIGNITY OF APRAKĀŚA GRAHAS AND UPAGRAHAS

Śrī Santhanam, in his translation of Bṛhatparāśara, quotes

Keeranur Naṭarāja of Jātakālaṅkāraṁ (Tamil version). He states that the
said text gives dignities for the Upagrahas etc. Upagrahas: For the
Upagrahas, the Ucca and Nīcarāśis are not available; only Svarāśi are
available, that are given here.
(1) Guḻika: Svarāśi: Kumbha; (2) Yamaghaṅṭaka: Svarāśi:
Dhanu; (3) Ardhaprahara: Svarāśi: Mithuna; (4) Kāla: Svarāśi: Makara;
(5) Mṛtyu: Svarāśi: Vṛścika. Notes: Besides Kāla, all the Upagrahas have
Svarāśi in one of the Rāśis owned by their father. Only Kāla is given the
Rāśi Makara that is of its brother Śani.

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 DETAILED DELIBERATIONS
Table 122

# Aprakāśa Grahas Ucca Nīca Svarāśi

1 Guḻika Not available Not available Kumbha
2 Yamaghaṅṭaka Not available Not available Dhanu
3 Ardhaprahara Not available Not available Mithuna
4 Kāla Not available Not available Makara
5 Mṛtyu Not available Not available Vṛścika

The application of the Upagrahas, including that of Guḻika and

Māndi, has been covered in detail in a separate section. This section
introduces the readers to the concepts and computation of the Aprakāśa
Grahas and the Upagrahas.

[214]
 GRAHA KĀRAKATVAS

2.1.3
MORE ABOUT THE GRAHAS

G
rahas are ubiquitous and inescapable. They are crucial building
blocks of the universal language that helps us decode why things
are the way they are. After studying the details about the Grahas
and the matter they govern, let us relook at the significant areas not
covered so far. This chapter covers the Grahas’ appearance, their
important Kārakatvas, traditional stori s connected with them,and the
places of worship. The legends give us a glimpse of the inner working of
things the Graha stand for. They also give us an important clue about
interpreting their influences in a Kuṇḍalī. For instance, we know that
Rāhu-Ketu was a single entity called Svarbhānu, whose head was severed
by the Sudarśana Cakra of Lord Viṣṇu, in the form of Devī Mohinī. Since
the head of Rāhu was severed from the tail of Ketu, Rāhu is involved in
incidences of choking or strangulation of the throat. Rāhu is also the
Kāraka for greed and deception becauseshe ried to steal Am ṛta from Devī
Mohini, in disguise. The legends are essential to understand the subtle
working of the Grahas, which is the focus of this chapter besides the
detailed Kārakatvas of the Grahas.
Regarding the Kārakatvas, I provided the details from several
classical texts, but the most significant among them are those from
Uttarakālāmṛta by Śrī Kālidāsa. Śrī Kālidāsa’s list is perhaps the most
comprehensive list of Kārakatvas among all the classical texts. To provide
the most authentic translation and meaning of the Kārakatvas, I have
painstakingly verified each word and provided the Sanskrit term for each
of the Kārakatvas. The reason for that is simple- since the translation of
the text is affected by the preconceived notion or understanding of the
author, if someone doubts a particular translation, they can very well fall
back on the original Sanskrit term. Although I have tried my best to
provide the most authentic translation, it is still possible that some of them
are not accurate or perhaps could have a different interpretation in a
different context.
When we reflect upon a Graha, the thought that crosses our mind
is how they affect us and our lives. For that, we must decipher the effects
of the Grahas in Bhāvas, as most of the results we experience are derived
from their Bhāva position. The other factors being, Rāśi/Añśa/Varga
positions, Bhāva ownerships, and yogas. Understanding the placements of
Grahas in various Bhāvas is extensive and is a subject of a separate
chapter. However, I would like to introduce the core principles involved
here. The Bhāva placement of a Graha is not the same for all the Lagnas,
because the placements are affected by the Rāśi where they are placed and
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 MORE ABOUT THE GRAHAS

their relationships with Rāśi Lord, their dignity, such as Sva, Ucca,
Mūlatrikoṇa, Mitra, Nīca, Śatru etc. For instance, Sūrya in the 2nd house
can cause facial disease and loss of wealth due to royal punishment.
However, Sūrya in the 2nd house, in a Ucca or Mitra Rāśi, does not cause
royal wrath and facial disease, if any, shall be limited.
On the other hand, Sūrya in a Śatru Rāśi shall certainly indicate
serious troubles regarding these indications. Here is the starting point of
understanding the results of Graha’s Bhava placement. When the high-
level understanding is clear, one can advance into the details. In my
experience, the following are the general principles that one should be
aware of before advancing into the results of individual Grahas.
1. Krūras, Śani, Maṅgala, Sūrya, Rāhu, Ketu, and other Krūra bodies such
as Guḻika, Māndi etc. give outstanding results in the Triṣaḍāyas (3/ 6/11).
Among the Krūras, Sūrya and Maṅgala give excellent results in the 10th
house where they attain Dikbala. Śani gives excellent results in the 10th
only when placed well in Sva, Ucca etc. Rāśis.
2. In the Triṣaḍāyas, Krūras give success to the native, but they spoil the
indications of the Bhāvas. For instance, 3rd- distress to siblings, 6th-
injuries/sickness, 11th- distress to elder siblings/friends. This is worse
when the Krūragraha is in his Śatru/Nīca Rāśi and subjected to Krūra
yutidṛṣṭi. Śubha yutidṛṣṭi removes the challenges to an extent.
3. The Krūras in all houses causes stress in the Bhava, even if they occupy
their Sva, Ucca, Mūlatrikoṇa or Mitra Rāśis. In good Rāśis, they give
good results when occupying the Kendras and Koṇas, but only after
passing through difficulties and obstacles.
4. The Śubhagrahas are most auspicious in Kendras and Koṇas. Bṛhaspati
is the strongest Śubha, followed by Śukra, Budha, and Candra. Budha
should not be conjoined with a Krūragraha, and Candra should not be
weak in Pakṣabala; else, they act as Krūragraha.
5. If Śubhagrahas are in Dusthānas, they remove the evil of the Dusthāna,
but their significations (functional and natural) can suffer. Ideally, under
such circumstances, they should be aspected by another Śubhagraha.
6. Among the Dusthānas, Bṛhaspati is welcome in the 6th house, Budha in
the 8th house and Śukra in the 12th house. But, ideally, they should be
strong or aspected by another Śubhagraha. If they are weak or aspected
by Krūras, they spell disaster in the matters signified by them due to
ownership or natural significations.
7. Ideally, no Grahas should occupy the 8th or 12th house. But, Śubhagrahas
are welcome in these houses provided they are strong and Śubha
yutadṛṣṭa. Candra is not welcome in the 8th house or even the 6th house.
8. Bṛhaspati and Śukra in the 6th house remove enmity. However,
Krūragraha in the 6th house help in defeating enemies provided the 6th
Lord is weaker than the Lagneśa. Candra and Budha should not occupy
the 6th house. Also, the Grahas occupying the 6th house should never be
Vakrī; else, the enemies rise again and again.

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 GRAHA KĀRAKATVAS

9. Grahas in the 12th house can indicate the sources of expenditure.

Śubhagrahas placed here indicate spending on good things and protect
from heavy expenses/losses. Furthermore, the 12th Lord should be strong
for the expenditure to be controlled.
10. Śubhagrahas should ideally occupy the 2nd house. Krūras gives good
results in this house provided; they occupy a Śubharāśi (Sva, Ucca, Mūla,
Mitra) and are subject to Śubhadṛṣṭi.
11. All Grahas give good results in Lābhasthāna (11th). However,
Śubhagrahas can indicate income through reasonable means, but
Pāpagrahas can indicate income illegally.
12. All Grahas attains a Rūpa of Śrī Viṣṇu Avatāra in the 10th house of Viṣṇu
or Karma, and give good results, but they must not be Nīca. It is ideal to
have a Śubhadṛṣṭi when a Krūragraha occupies the 10th house.
Worshipping the Śrī Viṣṇu Avatāra Rūpa of the Graha occupying the 10th
house can help fulfilling one’s life’s objectives.
13. From a Bhāvakāraka standpoint, Maṅgala is not welcome in the 3rd
house, Bṛhaspati not in the 5th house, Śukra not in the 7th house, Sūrya
not in the 9th house, Śani not in the 12th house. In these places, the
Grahas cause suffering due to the living significations of the Bhāva. Only
Śukra increases the passion manifold. But, this blemish can be partly
removed when the Bhāveśa is strong, or the Bhāva is subjected to
Śubhadṛṣṭi.
14. When more than one Graha occupies a Bhāva, one needs to understand
the combined effect of placements of those Grahas. Applying the rules of
single Grahas on the Bhāvas could be somewhat misleading. For this,
one needs to have a fair understanding of the 2 Grahas, 3 Grahas etc.,
yoga.
15. A Graha in Nīca/Śatru Rāśi adversely affects the Bhāva in question.
16. According to Horāsāra and other texts, whatever has been said about the
12 Bhāvas from Lagna equally applies when counted from Candra.

2.1 .3 .1
SŪ RY A G RA HA

Names: Āditya, Arka, Ravi, Bhānu, Bhāskara. Divākara,

Mārtaṇḍa, Savita, Sūrya, Tīkṣṇāñśu and Ina; Father: Kaśyapa; Mother:
Aditi; Consort: Saraṇyū (Saṅjñā, Sandhyā, Sauri, Randal), Chāyā, Usha,
Rātri; Children: Manu, Yama (Yamarāja), Yami (Yamuna), Aśvinīkumar,
Śani, Tāpatī, Bhadrā, Sugriva, Karṇa and Suvarcalā; Vāhana: Chariot
drawn by seven horses.
Sūryadeva is a Naisargika Krūragraha because of his fierceness.
Like other Krūras, he gives excellent results in the Triṣaḍāyas. He attains
Dikbala in the 10th house, and like all other Grahas, he gives outstanding
results in the 11th house. Being an Agnitattva Graha, his placement in the
sensitive houses 4th/8th/12th is not welcome. Sūryadeva can cause
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bereavement of people signified by the Bhāvas where He occupies, mainly

when he is placed in a Nīca/Śatru Rāśi, or he is subjected to yutidṛṣṭi from
Śani/Maṅgala/Rāhu. Dṛṣṭi of Śubhagrahas viz., Bṛhaspati, Śukra or Budha
can protect the significations of the Bhāvas. Bṛhaspati’s dṛṣṭi on Sūrya
makes Sūrya highly benevolent, remove his fierceness, and makes him a
generous and charitable King.
The results of Sūrya in different Bhāvas are: (1) Lagna: Not calm,
not many sons, unkind, fond of war, weak-sighted, speak less, live in
foreign countries and be happy. Special effects: (i) Meṣa: Famous, strong,
semi-blind, wealthy, and learned. (ii) Tulā: without valour, poor most of
his life, do sinful deeds. (iii) Siṅha: Head of his scion. (iv) Kark:
Intelligent and firm. (v) Mīna: serve females. (vi) Kanyā: devoted to wife,
ungrateful. (2) Dhana: facial diseases, wealthy, incur royal wrath, fear of
theft. (3) Sahaja: irascible, strong, death among his relatives, famous. (4)
Bandhu: not having own money, distressed, wise, courageous. (5) Suta:
fast speaker, sharp memory, few sons, not wealthy. (6) Ari: king’s
minister, leader, learned, famous. (7) Dara: playful, not attached to wife,
unquiet disposition. (8) Randhra: damaged eyesight, not many children,
sickness, fame. (9) Dharma: virtuous, endowed with wife and sons,
dislikes father. (10) Karma: attend to royal duties, brave, fond of war,
widely famous. (11) Lābha: very wealthy, amicable servants, dear to the
king (govt.). (12) Vyāya: devoid of wealth, disabled, afflicted and living in
foreign countries.
2.1.3.1.1
FORM AND APPEARANCE

Square-built body (caturasraḥ), deep red complexion, strong in bones in

the body, little hair on head and body(pumānalpakaco), honey-coloured
(tawny) eyes (madhupiṅgaladṛk), predominant with Pitta
(pittaprakṛtiko), endowed with purity (śuci), brilliant (dhīmān),
adorned in red robes, valiant, wrathful, massive arms.

1. Bṛhatparāśara 3.23. madhupiṅgala dṛk sūryaś caturasraḥ śucir

dvija । pitta prakṛtiko dhīmān pumān alpakaco dvija ॥ 23॥
मिलु पङ् गिदृक्सयू कश्चतरु स्रः शलु चलद्वकज । लपत्तप्रकृ लतको िीमान् पमु ानल्पकचो लद्वज ॥२३॥ Sūrya’s eyes
are honey-coloured. He has a square body. He is of clean habits,
bilious, intelligent and has limited hair.
2. Bṛhajjātaka 2.8a. madhu piṅgaladṛk caturasra tanuḥ Pitta prakṛtiḥ
savitālpa kacaḥ । मिु लपङ् गिदृक् चतुरस्र तनुः लपत्त प्रकृ लतः सलवताल्प कचः। Sūrya has a
well-proportioned (squarish) body, is bilious in temperament and
possesses honey-coloured Piṅgalā eyes, has short hairs or fewer hairs
on the body.
3. Sārāvalī 4.21. Sūrya has curly hair, a sharp mind, a prominent
appearance, a majestic voice, and is not very tall. His eyes are honey-
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coloured. He is courageous, steady, of a complexion that has a mix of

red and green (ruddy). His feet are not conspicuous (smaller in size).
He is bilious and has sturdy bones. He is excellent and majestic. He
has fiery rays and a square body and wears saffron-coloured apparel.
4. Phaladīpikā 2.8: The Sūrya is of a bilious temperament and is
strong in bones in the body. He has a limited quantity of hair and
possesses a dark-red form. He has eyes of a reddish-brown colour. He
is clad in red and has a square-built body. He is valiant, wrathful and
has massive arms.
5. Horāsāra 2.24. Sūrya’s body is square; his eyes are pink in colour,
and he has sparse hair on his body and head. He does not live for a
long time in the same place. He is of a lazy disposition. His knees are
weak. He has a pleasing face and delivers a pleasing speech.

2.1.3.1.2
NAVAGRAHA STOTRA

जपाकुसुमसांकाशां काश्यपेयां महाद्युत म्। मोररां सवयपपाघ्नां प्रण ोऽतस्म तदवाकरम् ॥१॥
japākusumasaṁkāśaṁ kāśyapeyaṁ mahādyutim।
tamoriṁ sarvapapāghnaṁ praṇato’smi divākaram ॥1॥

One who is red coloured like the hibiscus flower

(japākusumasaṁkāśaṁ), born from Maharṣi Kaśyapa (kāśyapeyaṁ),
resplendent (mahādyutim), one who destroys all darkness (tamoriṁ) and
destroy all evils and unrighteousness (sarvapapāghnaṁ), obeisance to that
Sūrya, the causer of the day (praṇato’smi divākaram).
2.1.3.1.3
KĀRAKATVAS

Phaladīpikā
(1) copper, (2) gold, (3) father, (4) auspicious things and events, (5)
happiness of self, (6) prowess, (7) courage, (8) power, (9) victory in war,
(10) service to the king or the government, (11) honour, (12) work
relating to the Lord Śiva, (13) trip to the forest or mountainous regions,
(14) taking an active part in fire sacrifice, (15) homa or yajña, (16)
temple, (17) acuteness, (18) enthusiasm.

2.1.3.1.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) worshipper of Lord Śiva, (2) a physician, (3) a king, (4) a

performer of sacrifices, (5) a minister, (6) a tiger, (7) deer, (8) ruddy goose.

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2.1.3.1.3.2
SĀRĀVALĪ

(1) snakes, (2) wool, (3) hills, (4) gold, (5) weapons, (6) poison, (7)
fire, (8) medicines, (9) kings, (10) Ārya (inhabitants of Bhāratavarṣa), (11)
riverbanks, (12) forest, (13) wood, (14) mantras.

2.1.3.1.3.3
UTTARAKĀLĀMṚTA

Śloka 5.22½-25½. (1) Soul (ātmā), (2) power (śaktī), (3) intense
severity (ati-tikṣna), (4) fortress (durga), (5) good strength (subala), (6)
heat, warmth (ushna), (7) splendour (prabhāva), (8) fire (agneya), (9)
worship of Śiva (saivopāsana), (10) patience (dhairya), (11) thorned trees
(kantaka taru), (12) being in royal favour (rājashraya), (13) bitterness
(katu), (14) old age (vrddha), (15) cattle (paśu), (16) wickedness (daushta),
(17) land (bhū), (18) father (pitrri), (19) taste (ruchi), (20) self-realization
(jñāna), (21) skyward look (vyomadrk), (22) one born to a timid woman
(bhirutpanna), (23) the world of mortals (manupyaloka), (24) square
(chaturasra)
(25) bone (asthi), (26) valour (pratāpa), (27) grass (trnam), (28)
lower abdomen (kukṣi), (29) enthusiasm (utsāha), (30) forest (vana), (31)
half year period, Uttarāyaṇa/Dakṣināya (Āyana), (32) eye (akṣi), (33)
roaming over mountains (nirisanchāra), (34) quadruped (chatushpāda),
(35) king (nrpa), (36) wandering (sanchāra), (37) behaviour, interaction
with others (vyavahāra), (38) bile (Pitta), (39) scorch (tapa), (40) circular
shape (vrttakrti), (41) eye-disease (netraruk), (42) body (deho), (43) timber
(dāru), (44) mental purity (manahsuchi), (45) lordship of the whole country
(sakaladeshādhīshvara), (46) freedom from disease (hyaruk), (47) the
rulership over the Sourashtra country (saurāshtradhipati), (48) ornament
(bhushana), (49) disease in the head (shirovyādhi)
(50) pearls (muktā), (51) Lord of the sky (khapa), (52) short like a
dwarf (hrashva), (53) Lord of the East (pūrvadigīsha), (54) copper (tāmra),
(55) blood (rudhira), (56) kingdom (rājya), (57) red cloth (red cloth), (58)
stone (pāshāna), (59) activity in public, appear in public, become visible
(prakata), (60) edge of mountain or river bank (parvatanaditīra), (61) coral
(pravāla), (62) strong at mid-day (madhyānhapravala), (63) east (pūrva),
(64) mouth (vadana), (65) long-standing anger (dīrgharosho), (66) capture
of the enemy (ripugrāhah), (67) genuineness (sattvika), (68) red sandle
(raktachandana), (69) hostility (paravah), (70) thick cord (sthulatantu).
2.1.3.1.4
LEGENDS

1. By his blessings, Kuntī gave birth to Karṇa. Aruṇa is his charioteer.

When the Pāṇḍavas had been banished to the forest, Yudhishthira
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appeased Sūrya by earnest prayer and received the Akṣayapātra

from him. He bestowed the Śukla Yajurveda on the sage Yājñavalkya
at his earnest prayer.
2. Viśvakarmā chipped off some of Sūrya’s brilliance, perhaps to try and
dim the God and make him a little easier for his daughter to live
with. From these blazing fragments were made various weapons of
the Gods, including Lord Viṣṇu’s Sudarśana Cakra, Lord Śiva’s
Triśūla, Lord Kubera’s club, and Lord Kārtikeya’s lance.

2.1.3.1.5
PLACES OF WORSHIP

1. Koṇark Sūrya Mandir in Orissa and Sūryanār Koil near

Kumbakoṇam in Tamilnadu are two famous temples of Sūrya
Devatā. The other temples are (1) Sūrya Mandir, Martand,
Anantnag, Jammu and Kashmir, (2) Sūrya Mandir, Gwalior, Madhya
Pradesh, (3) Sūrya Mandir, Unao, Madhya Pradesh, (4) Sūrya
Mandir, Ranchi, situated about 39 km from Ranchi, (5) Sūrya
Mandir, Katarmal, in the thick deodars forest of Kumaon hills near
Almora, (6) Sūrya Pahar Temple, Assam, (7) Sūrya Nārāyaṇa
Mandir, Domlu, Bangalore, (8) Dakṣiṇārka Mandir, Gaya (9) Sūrya
Narayana Mandir, Arasavalli, Andhra Pradesh.

KOṆARK TEMPLE
2. Koṇark is about 65 km from Bhubaneswar and 35 km from Puri. This
temple chariot of the Sūryadeva stands majestically on the sands of
the Bay of Bengal. “Koṇa” means “corner”, and “Arka” means
“Sūrya”. It is designed in the shape of a colossal chariot with seven
horses and twenty-four wheels, carrying the Sūrya Devatā. The
Sūrya Mandir of Koṇark in Orissa, India, is a masterpiece of Orissa’s
medieval architecture. The Temple was built in the 13th century by
King Narasiṅhadeva I of the Eastern Gaṅgā Dynasty.
3. The temple was called “The Black Pagoda” by European sailors who
used it as a navigational landmark to Orissa. Famous Indian poet
and Nobel Prize laureate Rabindranath Tagore wrote of Ko ark as
“Here the language of stone surpasses the language of man.” It was
declared as a world heritage site by UNESCO in 1984.

SŪRYA ĀR KOIL
4. Sūryanār Koil is the firs’ of the Navagraha Temples in Tamilnadu,
which lies between Kumbakoṇam and Mayavaram near Thanjavur,
Tamilnadu. The temple is about 21 km from Svāmimalai and 15 km
from Kumbakoṇam. The presiding Devatā, Śrī Sūryanārāyaṇasvāmi,
is found in a lying posture inside the sanctum sanctorum with his
consorts Devī Usha and Devī Pratyuṣā. The other eight Navagrahas
are seen facing the Sūryadeva. Besides, Sūryanār Koil also embodies
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the shrines of Kāśī Vishvanātha, Viśālākṣī, and Bṛhaspati within the

sanctum. The Kol Tīrtha Vināyakar shrine is a prominent sculpture
here. Lord Sūrya Devatā is known as the giver of health, success, and
prosperity.
5. It is believed that those who are affected by ‘Graha Doṣa’ and the
negative influence of Śanideva, Aṣṭama Śani or Janma Śani should
visit Sūryanār Koil to get relieved of their sufferings. Wheat, Red
Lotus, Erukku (Madar Plant), and Sakkarai (sweet) Pongal are
offered to worship the Lord. Sūryanār Koil faces west and is built in
such a way to receive maximum beneficial rays from the Graha. Built
by Chola King, Kulottunga Chola I in 1100 AD, the temple features a
colossal tower with three tiers and five domes at the top. The
sanctum and the Ardhamaṇḍapam are built of stone. This is the only
Navagraha temple where all the nine Grahas can be found in
separate sanctums.
6. There is a tank called Sūrya Puṣkarni, which lies to the north of the
Rājagopuram. This is considered a sacred bathing Ghāṭ. There are
around 15 Tīrthams in the Sūryanār Koil. The one which is located
inside the temple is called Jñānakūpam. The inscriptions from the
period of Kṛṣṇadevaraya speak about the endowments made to this
temple. A sacrificial platform (balipītham) is seen at the entrance,
and to its east lies a Maṇḍapam. A Mūrti of a horse, the Sūryadeva’s
Vāhana is seen here. The steps in front of Bṛhaspatideva lead to the
idols of other Grahas.
7. The annual Rathasaptamī festival during the Tamil month of Tai
(Makara Sūrya) is one of the main festivals. The first Ravivāra in the
months of Āvaṇi (Siṅha ūryae n vārt ikai (V ṛścika Sūrya) is also
considered very auspicious. Vijaya Daśamī and the annual
Brahmotsavam festival are also held with great devotion.

2.1 .3 . 2
CA N DR A G RA HA

Names: Sasi, Sasanka, Vidhu, Soma, Nisakara, Seethamsu,

Udunatha and Indu; Father: Atri; Mother: Anusūyā; Consort: 27
aughters of Prajā a i Dak ṣa; Children: Budha (illegitimate); Vāhana:
Chariot pulled by an antelope
Dhyāna: karpūra sphaṭikā vadātamaniśaṃ pūrṇendu
eiubānana ṃ muktādāma vibhūṣitena vapuṣā nirmūlayantaṃ tama ।
hastābhyāṃ kumudaṃ varaṃ ca dadhataṃ nīlālakodbhāsitaṃ
svasyāṅkasthamṛgodit āśraya guṇaṃ somaṃ sudhābdhiṃ bhaje॥ I seek the
protection of the Candradeva, who is a lake of nectar; Who has a body as
white as the crystal and camphor; Who has a face like a fully opened white
lotus flower; Who with his body decorated by garlands of gems; obliterates
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darkness, who holds the lotus; And the symbol of blessing in his two hands;
Who shines with the blue curly hairs on his forehead; And who exhibits his
affection by the rabbit which he keeps on his lap.
Candra is both Saumya and Krūra depending on his Pakṣabala.
When he has high Pakṣabala, he behaves like Bṛhaspati (Saumya); else, he
behaves like Śani (Krūra). It is said that Candra should not occupy the 8th
house as here he curtails longevity. However, Pṛthuyaśa presents a
different perspective, which could be true when Candra is strong in both
Pakṣabala and Sthānabala. According to him, Candra in the 8th makes one
wealthy, endowed with luxuries, wise, and very courageous. In the Lagna,
he gives good results only in Meṣa, Vṛṣabha, and Karka, while in other
Rāśis, his results are not good. Whatever good results are mentioned about
Candra, it is assumed that Candra is strong in Pakṣabala and is placed in
Sva/Ucca Rāśi. If Candra is weak in Pakṣa and Sthāna Bala, the results
are reversed, i.e., the inauspicious results are strong and auspicious, weak.
(1) Lagna: (i) Meṣa, Vṛṣabha, Karka: wealthy, happy, equal to a
king. (ii) Other Rāśis: devoid of speech, wisdom, wealth, and strength.
(2) Dhana: courageous, wealthy, dear to women, easily contented. (3)
Sahaja: calumniating tendencies, cunningness. (4) Bandhu: fond of sweet
food, modest, addicted to women, happy. (5) Suta: possesses wife, wisdom
and strength, hard-earned wealth. (6) Ari: lazy, poor, many foes, curb or
overpower his co-borns. (7) Dara: close to his wife, leading personality in
the king’s employment, liberal. (8) Randhra: wealthy, enjoy luxuries,
wise, highly courageous. (9) Dharma: virtuous, talkative, go after women,
preside over wealth. (10) Karma: amass wealth through several (fair)
means, artful, has a clever wife. (11) Lābha: wealthy, good scholar,
possesses cows, acceptable to the king modest. (12) Vyāya: afflicted eyes,
defective limb, sufferings from women, fickle-minded. Sva/Ucca Rāśi,
Śuklapakṣa: happiness, wealth.
2.1.3.2.1
FORM AND APPEARANCE

Huge body, roundish face (bṛttatanur), middle-aged- not too young not
too old, fair complexioned, beautiful and pleasing eyes (śubhadṛṅ),
pleasant appearance, black and silky hair, soft and sweet speech
(madhuvākyaśca), adorned in silky white robes, predominant with Vāta
and Kapha (bahuvātakaphaḥ), endowed with the spiritual wisdom
(prājña), fickle-minded (cañcalo), eager to have sex (madanāturaḥ),
mild and gentle temperament, learned in Śāstras, governs over blood.

1. B hatparāśara 3.24. bahuvāta kaphaḥ prājñaścandro bṛttatanur

dvija ङśubhadṛṅmadhu vākyaśca cañcalo madanāturaḥ ॥ 24॥ बहुवातकफः
प्राज्ञश्चन्रो बृत्ततनु कद्वकज शुभदृ िु व क्यश्च चञ्चिो मिनातुरः २४॥ Candra is very windy

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and phlegmatic. He is learned and has a round body. He has pleasing

looks, and sweet speech is fickle-minded and very lustful.
2. Bṛhajjātaka 2.8b. tanu vṛtta tanurbahu Vāta kaphaḥ prājñaśca śaśī
mṛdu vāk śubhadṛk ॥8॥ तनु वृत्त तनब
ु कहु वात कफः प्राज्ञश्च शशी मृिु वाक् शभु दृक् ॥ ८॥
Candra has a well-rounded body, much wind and phlegm, intelligent,
sweet speech, and good eyes.
3. Sārāvalī 4.22. Candra has a pleasing appearance. His eyes are
beautiful. He has a mellifluous voice. He is fair in complexion, has an
emaciated body, is youthful, tall, curly and short hair, is learned,
soft, of Sāttvika disposition, beautiful, phlegmatic, amicable to
friends, has pure (excellent) blood, is kind, fond of old ladies, fickle-
minded, very fortunate and wears clean apparels.
4. Phaladīpikā 2.9. Candra has a huge body and is young and old
(differing disposition at different times); he is lean and white; he has
fine, lovely eyes and black and thin hair. He governs blood. He is soft
in speech, wears a white garment and is beautiful in complexion. He
has wind and phlegm in his composition and is mild in temperament.
5. Horāsāra 2.25. Candra is tall, tender-natured, brilliant in mental
disposition, kind, skilled in policy or politics, and has mixed wind and
bile humour. He wears white robes and ornaments. Her body
resembles a well-drawn circle13.

2.1.3.2.2
NAVAGRAHA STOTRA

दतिशङ् ख षु ारा ां िीरोदाणयवसम् वम्। नमतम शतशनां सोमां शम् ोमयक

ु ु ट षू णम्॥२॥
dadhiśaṅkhatuṣārābhaṁ kṣīrodārṇavasambhāvam।
namami śaśinaṁ somaṁ śambhormukuṭabhūṣaṇam॥2॥

One who has white lustre akin to natural yoghurt and conch
(dadhiśaṅkhatuṣārābhaṁ), born from the ocean of milk
(kṣīrodārṇavasambhāvam), obeisance to that Candra (namami śaśinaṁ)
who rules the soma juice (somaṁ) and adorns the head of Lord Śiva
Sambhu (śambhormukuṭabhūṣaṇam).
2.1.3.2.3
KĀRAKATVAS

Phaladīpikā
(1) the welfare of the mother, (2) mental tranquillity, (3) sea-path, (4)
white chowrie, (5) umbrella, (6) good fan, (7) fruits, (8) tenderness, (9)
flowers, (10) corn, (11) agriculture, (12) fame, (13) acquisition of pearls,
(14) bell-metal, (15) silver, (16) sweet substances, (17) milk, (18) cloth,

13 Pūrṇacandra is a perfect circle

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(19) water, (20) cows, (21) women, (22) good meals, (23) bodily health,
(24) beauty

2.1.3.2.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) Worshipper of Śāstā devatā, (2) a female, (3) a washerman, (4) a

cultivator, (5) an aquatic animal, (6) a hare/rabbit, (7) an antelope, (8)
crane, and (9) Greek partridge.

2.1.3.2.3.2
SĀRĀVALĪ

(1) Poets, (2) flowers, (3) eatables, (4) beads, (5) silver, (6) conch, (7)
salt, (8) water, (9) arrow, (10) robes, (11) ornaments, (12) females, (13) Ghī,
(14) sesamum, (15) oil and sleep.

2.1.3.2.3.3
UTTARAKĀLĀMṚTA

Śloka 5.25½-29: (1) intelligence (buddhi), (2) flower (pushpa), (3)

good perfume (sugandha), (4) going to a fortress (durgā-gamana), (5)
disease (vyādhi), (6) brāhmaṇa (dvija), (7) indolence (ālasya), (8)
phlegmatic disposition (sleshmapara), (9) death (mrti), (10) enlargement of
the spleen (gulma), (11) disposition of mind (bhāva), (12) heart (hrdaya),
(13) woman (strī), (14) good or bad (saumya-pāpa), (15) sourness or acidic
taste (āmlaka), (16) sleep (nidrā), (17) happiness (saukhya), (18) anything
watery (jalasvarupa), (19) silver (rajata), (20) thick, gross (sthula), (21)
sugarcane (ikshu), (21) typhoid, winter-fever (śītajvara), (22) travel (yātra),
(23) well (kūpa), (24) sea or river shore (tatāka), (25) mother (mātr), (26)
impartial, neutral (sama), (26a) eye sight (drg), (27) mid-day (madhyānha),
(28) pearls (muktā), (29) consumption (kshayā), (30) whiteness
(dhāvalpam),
(31) waistband (katisuutra), (32) bellmetal (kāsya), (33) salt
(lavana), (34) short in stature (hrshva), (35) mind (mana), (36) ability
(shaktayo), (37) pond or a water reservoir (vāpi), (38) diamond (vajra) (39)
sarad ṛtu (sharada), (40) an interval of 48 minutes (muhūrta), (41) facial
lustre (mukhakānti), (42) fair complexion (shvetavarna), (43) belly (udara),
(44) reverence to Devī Gowri (gauri-bhakti), (45) honey (madhu), (46)
favour (prasāda), (47) joking (parihasa), (48) nourishment (pushti), (49)
wheat (godhumakā), (50) pleasure (āmoda), (51) splendour (kānti), (52)
face (mukha), (53) quick in throught (manojava), (54) love for curd
(dadhipriitii), (55) spiritual mendicant (tapasvi), (56) fame (yasha), (57)
beauty (lāvanya), (58) strength at night (nishi-virya), (59) westward-faced
(paschim-mukhe) (60) learned (vita),

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(61) saline (kṣāra), (62) getting a job (kāryāptaya), (63) love

towards the west (pratyagdikpriyam), (64), the middle world
(madhyaloka), (65) nine gems (navaratnārnāh), (66) middle age (madhyam
vayah), (67) life or living (jīva), (68) food (bhojana), (69) going to distant
counties (dūradeśagamane), (69a) place of reckoning (lagna), (70) disease
of the shoulders (dovyardhaya), (72) umbrella or other royal insignia
(chatrā-dyanchita-rāja-chinha), (73) good fruits (sufala), (74) good blood
and vital energy (sadraktadhatustatha), (75) fish and other water born
creatures (miinādya jalajā), (76) serpent (sarisupadukule), (77) silk
garment (sadvikā), (78) budding, germination (sphurat), (79) shining
(shuddhastata), (80) clean crystal (sphatikāstato), (81) delicate cloth
(mrdulakam vastra).
2.1.3.2.4
LEGENDS

1. Candra seduced Bṛhaspati’s wife, Tārā and abducted her. From their
union, Tara became pregnant, giving birth to Budha. Bṛhaspati,
being upset, declared war, but the Devas intervened, and Tārā was
returned to Bṛhaspati. Bṛhaspati adopted Budha, who had a keen
intellect. Budha’s son was Purūravā, who established the
Candravañśa Dynasty.
2. After Tārā returned to her husband Bṛhaspati, Candra had an
emotional breakdown because he could not satisfy his feelings by
having infinite children with Tārā and so He (Mind) was overcome
with lust (emotions).
3. He marries Daksha’s 27 daughters to please his ever-growing desires
for sexual union. Among all of his 27 wives, Rohini is the most
favoured. The 26 other wives became upset that Candra spent more
time with Rohini alone and complained to Daksha, who cursed
Candra. The curse was overcome only after Candra devoted himself
to Lord Śiva, who partially released him from the curse.
4. In another legend, God Gaṇeśa was returning home on his mount
Kraunca, late on a Pūrṇimā night after a mighty feast given by
Kubera. On the journey back, a snake crossed their path and
frightened by it, his mount ran away, dislodging Gaṇeśa in the
process. As Lord Gaṇeśa fell to the ground on his stomach, he
vomited the Modakas he had eaten. On observing this, Candra
laughed at Gaṇeśa. Gaṇeśa lost his temper and broke off one of his
tusks and flung it straight at Candra, hurting him and cursing him
so that he would never be whole again. Therefore, it is forbidden to
see Candra on Gaṇeśa Caturthī. This legend accounts for Candra’s
waxing and waning, including a giant crater on Candra, a dark spot
visible from Pṛthvī.

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2.1.3.2.5
PLACES OF WORSHIP

THINGALŪR KAILAŚANATHAR TEMPLE

1. Thingalūr Kailaśanathar Temple near Thanjavur in Tamilnadu is
one of the main Candradeva Temples in India. Kailaśanathar
Temple, the second of the 9 Navagraha Temples in Tamilnadu,
dedicated to Candradeva. This Candra Navagraha Stalam is located
at Thingalūr, about 8 km from Tiruvaiyaru near Thanjavur in
Tamilnadu.
2. Thingalūr is named after the Tamil word, Thingal’, which means
Candra. Like most of the other Navagraha Temples of Tamilnadu,
Kailaśanathar Temple is also a Śiva Sthalam and the main Devatās
worshipped here are Kailaśanathar and Devī Periyanayaki Amman.
3. Legend says that the Candradeva worshipped Lord Śiva here to save
him from a curse and gained his blessings. Therefore, it is believed
that those who have any Candra Doṣa in their horoscopes can get
relief from sufferin bv offering prayers and performing pūjās to Lord
Kailaśanathar, Devī Periyanayaki and Candradeva. Devotees who
worship Candradeva are blessed with good health, a mother’s welfare
and get rid of the stress and sorrow in daily life.
4. Thingalūr Kailaśanathar Temple is about 1500 years old. Built in the
7th century by Pallava King Rājasiṅha, this ancient Śaivaite shrine
reflects the early Dravidian architecture. A colossal Nandi is seen in
the front, facing the temple. The 16-sided Śivaliṅgam at the main
shrine is made out of black granite. A unique feature of Thingalūr
Temple is that during the months of Puraṭṭāsi (Kanyā Sūrya) and
Paṅkuni (Mīna Sūrya), the rays of the Candra fall on the Śivaliṅgam.
The architectural style and the decorations carved on this temple are
added features. This Candra Sthalam is associated with the life of
Tirunavukkarasar, one of the 63 Nayanars14 (Śaivaite saints).

141- Sundarar, 2- Tiru Neelakanta, 3- Iyarpagaiar, 4- Ilayankudi Maranar, 5- Meiporul, 6-

Viralminda, 7- Amaraneedi, 8- Eripatha, 9- Yenathinathar, 10- Kannappa, 11- Kungiliya
Kalaya, 12- Manakanchara, 13- Arivattaya, 14- Anaya, 15- Murthiyar, 16- Muruga, 17-
Rudra Pasupathi, 18- Nandanar (Tirunalai Povar), 19- Tiru Kurippu Thonda, 20-
Chandeshvara, 21- Appar (Tirunavukkarasar), 22- Kulachirai, 23- Perumizhalai Kurumba,
24- Karaikkal Ammeiyar, 25- Apputhi Adigal, 26- Tiruneelanakka, 27- Nami Nandi Adigal,
28- Sambandar, 29- Eyarkon Kalikama, 30- Tirumular, 31- Dandi Adigal, 32- Murkha, 33-
Somasi Mara, 34- Sakkiya, 35- Sirappuli, 36- Siruthondar, 37- Cheraman Perumal, 38-
Gananatha, 39- Kootruva, 40- Pugal Chola, 41- Narasinga Muniyaraiyar, 42- Adipaththar,
43- Kalikamba, 44- Kalia, 45- Satti, 46- Aiyadigal Kadavarkon, 47- Kanampulla, 48- Kari,
49- Ninra Seer Nedumaara, 50- Mangayarkkarasiyar, 51- Vayilar, 52- Munaiyaduvar, 53-
Kazharsinga, 54- Idangazhi, 55- Seruthunai, 56- Pugazh Thunai, 57- Kotpuli, 58- Pusalar,
59- Nesa, 60- Sengenar (Kochengat Chola), 61- Tiru Nilakanta Yazhpanar, 62- Sadaiya, 63-
Isaignaniyaar,
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5. Legend says that there lived a merchant, Apputhi Adigal, at

Thingalūr, a devotee of Tirunavukkarasar. Apputhi Adigal had an
opportunity to host the saint when he visited Thingalūr. At the same
time, his son was bitten by a venomous snake. However, the
merchant continued to serve the saint without revealing the tragedy.
The saint was inspired by his devotion and restored the boy’s life by
singing songs praising Lord Śiva at this temple. This collection of ten
songs came to be known as ‘Tirupathikam’. As Candradeva’s colour is
white, he is offered raw rice mixed with jaggery, white Arali flower
(Nerium oleander), and white clothing. It is believed that this pujā
removes obstacles in life. Besides, special pūjās are performed on all
Pūrṇimā days.

2.1 .3 .3
MA Ṅ GA LA G R AH A

Names: Āra, Vakra, Mahīja, Rudhira, Rakta, Angaraka,

Krūradṛk; Father: Viṣṇu/Śiva; Mother: Bhūmi; Consort: Śakti Devī;
Vāhana: Ram
Dhyāna: vindhyeśaṃ Graha dakṣiṇa pratimukhaṃ rakta
trikoṇākṛtiṃ dorbhiḥ svīkṛta śakti śūla sagadaṃ cārū ḍhameṣādhipam।
bhāradvājam upātta raktavasanacchatraśriyā śobhitaṃ merordivya gireḥ
pradakṣiṇa karaṃ sevāmahe taṃ kujam॥ I do service to the Maṅgala
Devatā, who is the God of Vindhyā mountain; Who is the Graha, facing
south, Who sits on the red triangle; Who is armed with a spear, Śakti and
mace, who rides on a goat; Who shines with a wealth of reddish cloth; And
umbrella given by Bhāradvāja and others; And who perambulates the holy
mountain of Meru.
Like Sūrya, Maṅgala is an Agnitattva Graha, but he is Tamoguṇi,
whereas ū ya is Sattvaguṇi. Being a Krūragraha, his placement in the
Triṣaḍāyas (3/6/11) is welcome. Furthermore, he attains Dikbala in the 10th
house, like Sūrya. In other Bhāvas, he damages the significations of the
Bhāva. He is con dered-placed
ill in the Mokṣa Trikoṇa (4/8/12), especially
the 8th, making life very troublesome.
According to Śrī Pṛthuyaśa, Maṅgala’s results in different Bhāvas
are (1) Lagna: Injured limb, brave, strong, respected, mighty, fickle-
minded, short-lived, wild, lazy, bilious diseases. (2) Dhana: Heavy
expenditure, crippled (damaged) limb, harsh speech. (3) Sahaja: Dislike
co-born, earn wealth with difficulty, becomes rich, lucky. (4) Sukha:
Desirous living in others’ houses, sickly, wealthy. (5) Suta: Grieving, ill-
natured, intelligent. (6) Ari: Morally fallen, indolent. (7) Dara: Subdued
by his wife, he lives in foreign countries. (8) Randhra: Difficult existence,
forsaken by wife and sons. (9) Dharma: Death of people. (10) Karma:
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Dear to people, brilliant. (11) Lābha: Excellent qualities. (12) Vyāya:

Morally fallen, disabled.
2.1.3.3.1
FORM AND APPEARANCE

Youthful appearance, slender waist (kṛśamadhyatanu), thin

physique, curly and shiny hair, blood-red eyes (raktekṣaṇo), predominant
with Pitta (pittaprakṛtikaḥ), cruel nature, adored in silky red robes, ruddy
complexion, fierce and wrathful (krūro), short-tempered (krodhī),
exceedingly generous (liberal, charitable), wavering mind
(bhaumaścapalo), and governs marrow in the body.
1. Bṛhatparāśara 3.25. krūro raktekṣaṇo bhauma-ścapalo-
dāramūrtikaḥ । pittaprakṛtikaḥ krodhī kṛśamadhyatanurdvija ॥ 25॥
क्रूरो रक्तेिणो भौमश्चपिोिारमलू तककः । लपत्तप्रकृ लतकः क्रोिी कृ शमध्यतनुलद्वकज ॥ २५॥ Maṅgala has
blood-red eyes, is fickle-minded, liberal, bilious, given to anger and
has a thin waist and thin physique.
2. Bṛhajjātaka 2.9a. krūradṛk taruṇa mūrtirudāraḥ paittikaḥ
sucapalaḥ kṛśa madhyaḥ । क्रूरदृक् रुण मूत यरुदारः पैतिकः सच ु पलः कृ श मध्यः।
Maṅgala is youthful, liberal bilious, fickle minded and possesses a
thin waist.
3. Sārāvalī 4.23. Maṅgala is short; his eyes are reddish-brown. He has
a strong body, and he is as bright as burning fire. He is not steady in
disposition. He has marrow in bones and flesh. He wears red-
coloured apparel. He is more intelligent and is courageous. He is an
accomplished speaker. He causes injury. He has short and shining
hair. He is bilious in disposition and is Tamasic. He is adventurous
and wrathful and is skilful in hurting. He is blood-red in appearance.
4. Phaladīpikā 2.10. Maṅgala has a slender waist, curled and shining
hair. He has fierce eyes; he is bilious and cruel. He wears a red
garment and is of a reddish hue. He is wrathful but exceedingly
generous. He has a youthful appearance and governs marrow in the
body.
5. Horāsāra 2.26. Maṅgala is unsteady in mind. He is capable of
wounding. He has blood-reddish eyes. He is bilious and depicted with
fire and arms. His voice is rough. His belly is depressed. He is
modest.

2.1.3.3.2
NAVAGRAHA STOTRA

िरणीग यसम् ू ां तवद्युत्कातन् समप्र म्। कुमारां शतिहस् ां ां मङ् गलां प्रणमाम्यहम्॥३॥
dharaṇīgarbhasambhūtaṁ vidyutkāntisamaprabham।
kumāraṁ śaktihastaṁ taṁ maṅgalaṁ praṇamāmyaham॥3॥

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One who is born from the womb of mother earth (dharaṇī garbha
sambhūtaṁ), has lustre akin to lightning bolt (vidyut kānti
samaprabham), is adolescent (kumāraṁ) and one who beholds the power
Rn hPs haAd (śaktihastaṁ), obeisance to that Maṅgala (taṁ maṅgalaṁ
praṇamāmyaham).
2.1.3.3.3
KĀRAKATVAS

Phaladīpikā
(1) strength, (2) products derived from the Earth, (3) the qualities of his
brothers, (4) cruelty, (5) battle, (6) daring act, (7) hostility, (8) kitchen,
(9) fire, (10) gold, (11) kindred, (12) weapon, (13) thieves, (14) enemies,
(15) energy, (16) attachment to females not his own, (17) uttering
falsehood, (18) prowess, (19) mental dignity (loftiness of thought), (20)
sin, (21) commanding an army, (22) wounds.

2.1.3.3.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) a cook or the matters of the cooking, (2) an arms bearer, (3) a
goldsmith, (4) a ram, (5) a cock, (6) a jackal, (7) a monkey, (8) a vulture,
and (9) a thief.

2.1.3.3.3.2
SĀRĀVALĪ

(1) blood, (2) copper, (3) army, (4) red cloth, (5) minerals, (6) earth,
(7) king, (8) destruction, (9) swooning, (10) bile, and (11) thieves

2.1.3.3.3.3
UTTARAKĀLĀMṚTA

Śltka 5.30 -33½: y1) Prowesi śaurya), (2) land (bhū), (3) strength
(balaa, (4) wea ing arms and weapons for battle (śastradhāra ṇa), (5)
Kingship (janādhīśatva), 6) loss o vsrilit by having sex ortrolling con
vīrya by controlling sexual thoughts (vīryak ayā), (7) thief (ścoro), (8)
battle (yuddha), (9) hostility (virodha), (10) enemy (śatrava), (11)
generosity (udārā), (12) fondness for things which are of red colour
(raktavastupriyaḥ), (13) master of a garden (ārāmadhipatitva), (14) sound
of a trunayt (tūr avvnaṁ), (15) affection (prītī), (16) quadruped
(catuṣpān), (17) king fnṛpā), (18) fool (mūrkhaḥ), (19) anger and hatred
(kopa), (20) going to a foreign place (videśa yāna), (21) steadfastness
(dhṛta), (22) supporter (yoghātr), (23) fire (agni), (24) controversy
(vāgvādatā ), (25) bile (pitt), (26) heat (oṣṇa), (27) wound (vraṇa), (28)
servic unh m a king ( ājasevana), (29) day (dina), (30) sky (vyom),

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(31) seeing (ekṣaṇa), (32) shortness (hvastra), (33) disease (rug),

(34) fame (vikhyāti), (35) tin (trapu), (36) sword (khaṅga), (37) lance or
spear (kunta), (38) minister or secretary (sacivāśca), (39) breaking of a limb
(āṅgasphuṭatvaṁ), (40) jewel (maṇiḥ), (41) worshipper of Lord
Subrahmaṇya (subrahmaṇajape), (42) youth (yuvā), (43) pungent (kaṭu),
(44) durbar hall (nṛpasthāne), (45) earthenware (kujo), (46) obstacles
(vagraho), (47) flesh-eater (māṁsāśī), (48) calumniating others
(paradūṣaṇaṁ), (49) conquest of the enemy (ripūjāyas), (50) bitter (tiktaṁ),
(51) strong at the end of the night (niśānte balam), (52) gold (hema), (53)
Grīṣma Ṛtu (grīṣma), (54) valour (parākramā), (55) enemy’s strength
(ripubalaṁ), (56) profundity of character (gāmbhīrya), (57) strength
(śaurye), (53) manliness or masculinity (pumān), (59) tendency (śīlaṁ), (60)
Lord Brahmā (Brahmā),
(61) death due to axe (paraśvadhau), (62) forester (vanacaro), (63)
headman of a village (grāmādhināthatvatā), (64) royal aspect or
governance, policing, execution of royal decree (rājalokana), (65) painful
discharge of urine (mūtrakṛcchra), (66) square, or caturaśra dṛṣṭi
(caturaśra), (67) goldsmith (svarṇakārāḥ), (68) rogue (khalo), (69) burnt
place (dagdhasthāna), (70) good dinner (subhojane), (71) leanness (kṛśa),
(72) expertise in archery (dhanurvidyāpravīṇatvate), (73) blood (raktaṁ),
(74) copper (tāmra), (75) a beautiful cloth (vicitravastra), (76) facing the
South (yamadigvaktre ca), (77) inclination towards the South
(taddikpriyaḥ), (78) desire (kāma) (79) anger (krodha), (80) scandal
(parāpavāda), (81) house (gṛha), (82) commander of an army (sainyeśāḥ),
(83) a fire arm that kills a hundred, something like a machine-gun,
(śatāghnīḥ), (85) Sama Veda (sāma) (86) brother (bhrātṛ), (87) iron spade
or hatchet (kuṭhāra), (88) management of wild animals
(duṣṭamṛganetṛtva), (89) independence (svatantra), (90) persistency
(agrahaḥ),
(91) land (kṣetraṁ), (92) magistrate (daṇḍapatitva), (93) serpent
(nāga), (94) world (bhuvane), (95) speech (vāk), (96) fickleness of mind
(cittacāñcalyatā), (97) mounting a vehicle (vāhārohaṇa), (98) appearance of
bd on (rak(adarśana), c99 drying d A
blcṛksa asṣaṇānyevama).
2.1.3.3.4
LEGENDS

1. Maṅgala is called Bhumiputra because he is the son of Earth Devī,

Bhūmi Devī. When Earth was lying submerged under the cosmic
ocean, stolen by the demon Hiranyaksha, Lord Viṣṇu in his Varāha
Avatāra brought it out on his tusks and placed it in orbit. Lord
Varāha gifted her a red coral which Bhūmi Devī dropped into the
ocean. From the coral emerged a beautiful red child who got the

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name Lohitāṅga, which means red-limbed body. The child is also

called Bhauma, meaning the son of Bhūmi Devī.
2. The child was nurtured by the sage Bhāradvāja, one of the Saptaṛṣis,
in his hermitage near the Narmadā. After hearing of his origin from
the sage, the child went to the forest and did penance for a long time.
Pleased with his devotion, Lord Brahmā accorded him the position of
a Graha in the celestial sky.
3. According to another legend (Śiva Purāṇa, Rudra Saṁhitā 1.10 and
Skanda Purāṇa 4.1.17)., when Satī committed suicide at the
Dakṣayajña and Śiva greatly grief-stricken at the loss of his wife
started penance, a sweat drop fell from the forehead of the Lord and
from it born a beautiful infant with a reddish complexion and four
arms. Lord Śiva handed the child to Bhūmi Devī for upbringing.
Brought up by Bhūmi, the child was named Bhauma.
4. According to Skanda Purāṇa, Śiva married Vikeśī, daughter of
Hiraṇyākṣa. One day while they were engaged in sexual plays, Agni
came to their presence. Enraged at this, the eyes of Śiva blazed with
anger, and a drop of hot water from his eyes fell on the face of Vikeśī,
and she became pregnant. After some days, Vikeśī found it
impossible to bear the embryo of Śiva thus formed, and she aborted
it. A child was born, and the Devī of the earth took it and fed it with
breast milk. It was that child who later on became Maṅgala.
5. According to Bhaviṣya Purāṇa, Maṅgala was born of the blood drops
of Lord Śiva. According to Gaṇeśa Purāṇa, Maṅgala is the son of
Maharṣi Bhāradvāja. He is depicted as red or flame-coloured, four-
armed, carrying a Triśūla, Gadā, Padma and a Śūla. His Vāhana is a
Ram. He presides over Maṅgalavāra.

2.1.3.3.5
PLACES OF WORSHIP

PULLIRUKKUVELUR VAIDĪŚVARAN KOIL

1. Pullirukkuvelur Vaidīśvaran Koil, near Sirkazhi in Tamilnadu, is
one of the famous temples of Maṅgala Devatā, also known as
Angaraka, Kuja or Sevvai.
2. Vaidīśvaran Koil or Pullirukkuvelur Temple is a Navagraha Temple
in Tamilnadu and is the Navagraha Stalam associated with Maṅgala.
Located near Sirkazhi, the shrine is about 24 km from
Chidambaram, 50 km from Kumbakoṇam, and 4 km from
Mayiladuthurai on the Chidambaram Road.
3. Like other Navagraha Temples, the main Devatā of Vaidīśvaran Koil
is Lord Śiva as Vaidyanāthasvāmi and Devī Pārvati as
Thaiyalnāyaki. Lord Śiva is worshipped here as Vaidīśvaran, the
‘Lord Doctor’ who can cure all diseases. Thaiyalnāyaki is seen

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carrying the “Sañjivanī Tailam”, the medicinal oil for curing all
illnesses.
4. Maṅgala worship is of great importance here, and this is the
uniqueness of this temple. A bronze Mūrti of Lord Angaraka is placed
in this shrine. This is taken out in procession on a goat mount every
Maṅgalavāra, as Maṅgalavāra is considered as an auspicious day to
worship Maṅgaladeva.
5. Lord Murugan is worshipped here as Selvamuthukumārasvāmi. The
temple also has a shrine dedicated to Lord Dhanvantari, an avatar of
Lord Viṣṇu and the God of Ayurvedic medicine. Another essential
feature of the temple is the shrine dedicated to Jvaraharesvara or the
Lord of Fevers. There are around eighteen Tīrthams located here, out
of which the Siddhāmṛtam tank is the most significant one. The
nectar with which the Siddhas worshipped Lord Śiva is said to have
flown into this Tīrthams.
6. Pullirukkuvelur obtained its name as Jaṭāyu (Pull), Ṛgveda (Irukku),
Skanda (Vel) and Sūrya (Ur) are said to have worshipped Śiva here.
Vaidīśvaran Koil has several Maṇḍapams and four Rājagopurams,
and a significant feature in the temple construction is that the
western tower allows the rays of the Sūrya to fall on the Śivaliṅgam
for a few days in a year. Inscriptions from the period of Vikrama
Chola (12th century CE), the Nayakas (16th century CE) and the
Mahrathas (18th century) are seen here. The temple is situated on the
northern side of the Cauvery River.
7. The term Vaidīśvaran means ‘Lord Doctor’ in Tamil. Legend has it
that Angaraka was suffering from leprosy and was cured by Lord
Vaidyanāthasvāmi. Therefore, it is believed that a bath in the holy
waters of the Siddhāmṛtam Tīrtham cures all diseases. It is also said
that Lord Rāma and his brother Lakṣmaṇa did the rituals for Jaṭāyu
here. As such, a pond is found here called Jaṭāyu Kuṇḍam. Another
importance of the temple is that the Saptaṛṣis have worshipped Lord
Śiva here.
8. The ashes here, referred to as Tiruchandu Urundai, is supposed to
cure all the diseases. It is prepared from Homa Kuṇḍam. Another
medicine is Candan powder with Saffron. Sevvai is attired in red
colour, and he is offered with Toordāl and red Arali flowers during
pūjās. Besides, Milagu (Pepper) and Salt with Jaggery are offered in
the Siddhāmṛtam to eliminate diseases. Offerings of unrefined sugar
are also placed here. Maṅgalavāras are preferred for the worship of
Sevvai. If one observes the fast on Maṅgalavāra 21 times, Maṅgala’s
unlucky influence can be relieved. Generally, six worship services are
offered daily. Kārttikai (Vṛścika Sūrya) is celebrated grandly. The
annual Brahmotsavam is celebrated during the Tamil months of
Paṅkuni (Mīna Sūrya) and Tai (Makara Sūrya) with great devotion.

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2.1 .3 . 4
BU D HA G RA HA

Names: Saumya, Vid, Jña, Somaja, Bodhana, Kumar and

Vidhusuta; Father: Candra; Mother: Tārā; Consort: Ila; Vāhana: Yali
lion or chariot hauled by eight horses of deep yellow colour
Dhyāna: ātreyaṃ mahadādhipaṃ Graha gaṇasyeśāna bhāga-
sthitaṃ bāṇā kāra mudaṅ mukhaṃ śarala sattūṇīra bāṇāsanam।
pītasragvasanadvaya dhvaja rathacchatraśriyā śobhitaṃ merordivyagireḥ
pradakṣiṇakaraṃ sevāmahe taṃ budham॥ I serve that Budha, who belongs
to the Athreya gotra; Who is the owner of greatness; who is on the
northeast direction; among the Grahas, Who resembles the arrow, who
faces the east; who keeps the bow and arrow in his hands; who shines with
Yellow garlands, two cloths, flag pole, chariot and a fan; and who goes
round and round the Mahā Meru mountain.
Budha is a Naisargika Śubha Graha, and one of his names is
Saumya. He is so named because he is the son of Soma (Candra). Because
he is a Śubha, his placement in any house is welcome, as the house gains
from Budha’s placement. However, Budha is not independent, and its
location is dependent on Sūrya’s position. Hence, both these Grahas need
to be evaluated together. Usually, no Grahas are welcome in the 8th house,
but Budha is an exception. Here Budha gives excellent results, but it
should not be afflicted. However, it should not be placed in the other 2
Dusthānas, viz., the 6th and 12th house. Budha is highly welcome in a
Kendra or Trikoṇa as he enhances the strength of the Kuṇḍalī. Like all
other Grahas, he is also highly welcome in the 11th house.
According to Śrī Pṛthuyaśa, the results of Budha’s placement in
different Bhāvas are (1) Lagna: learned, wealthy, kind (2) Dhana:
wealthy, lucky; (3) Sahaja: becomes wealthy on account of own talent or
effort; (4) Sukha: scholarly, learned; (5) Suta: exceedingly intelligent,
sweet speech, wise, honoured by the scholars; (6) Ari: argumentative, hate
people, live in a foreign land; (7) Dara: mīmānsaka (follower of middle path
or one who reconciles several paths), knowledge of right and wrong course
of action, liberal-minded, widely famous; (8) Randhra: famous, very
wealthy, kingly, wise; (9) Dharma: very brave, possess wealth and corn,
very enthusiastic; (10) Karma: Lord of money, give donations, intelligent,
famous; (11) Lābha: earn in several (fair) ways, wealthy, dear to women,
good qualities; (12) Vyāya: cruel, unkind, spendthrift.
2.1.3.4.1
FORM AND APPEARANCE

Attractive physique and uniform limbs (vapuḥśreṣṭhaḥ), complexion

akin to young Durva grass, predominant with Vāta, Pitta, and Kapha
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 GRAHA KĀRAKATVAS
(pittavān kaphavān mārutaprakṛti), body full of veins, pleasant and
amicable speech, red and long eyes, adorned in silky green robes, fond
of humour and fun (atihāsyaruci), capacity to use words with many
meanings (śliṣṭavākca), governs over the skin.

1. Bṛhatparāśara 3.26. vapuḥśreṣṭhaḥ śliṣṭavākca hyatihāsyarucir-

budhaḥ । pittavān kaphavān vipra Māruta prakṛtistathā ॥ 26॥ वपुःश्रेष्ठः
लिष्टवाक्च ह्यलतहास्यरुलचबकिु ः । लपत्तवान् कफवान् लवप्र मारुत प्रकृ लतस्तथा ॥ २६॥ Budha is
endowed with an attractive physique and the capacity to use words
with many meanings. He is fond of jokes. He has a mix of all three
Doṣas, i.e., Vāta, Pitta and Kapha.
2. Bṛhajjātaka 2.9b. śliṣṭavāk satata hāsyarucirjñaḥ Pitta māruta
Kapha prakṛtiśca ॥9॥लिष्टवाक् सतत हास्यरुलचज्ञकः लपत्त मारुत कफ प्रकृ लतश्च॥ ९॥ Budha
has gurgling speech, is fond of joking and has a mixture of air,
phlegm, and bile.
3. Sārāvalī 4.24. Budha’s eyes are reddish and broad. He speaks
sweetly. His complexion is of green grass. He has healthy skin. He is
a highly Rajasic Graha. He is clear in his speech and is pure. He has
a mixture of the three Doṣas, i.e., phlegm, bile, and wind. He remains
delighted and has moderate beauty. He is skilful and sinewy. He is
agreeable to all in dressing and speech and wears green robes.
4. Phaladīpikā 211. Budha is green as the blade of a Durva or panic
grass. He is a mixture of the three humours, Vāta, Pitta, and Kapha.
His body is full of veins. He is pleasant in his speech. He has red and
long eyes and is clad in green; he governs the skin, is fond of fun and
possesses even limbs.
5. Horāsāra 2.27. Budha’s eyes are dark. He is well-versed in politics
(or policy-making), is of medium height, sometimes firm and
sometimes unsteady, jolly natured, in touch with all kinds of news,
witty, scholarly, and has mixed composition with the three Doṣas.

2.1.3.4.2
NAVAGRAHA STOTRA

तप्रयङ् गुकतलकाश्यामां रूपेणाप्रत मां बुिम्। सौम्यां सौम्यगुणोपे ां ां बुिां प्रणमाम्यहम्॥४॥

priyaṅgukalikāśyāmaṁ rūpeṇāpratimaṁ budham।
saumyaṁ saumyaguṇopetaṁ taṁ budhaṁ praṇamāmyaham॥4॥

One whose complexion is darker as that of the bud of priyaṅgu herb

(priyaṅgukalikā śyāmaṁ), having an extremely pleasant appearance
(rūpeṇāpratimaṁ), is intelligent (budham), who is the son of Soma
(saumyaṁ), endowed with pleasant nature (saumyaguṇopetaṁ), obeisance
to that Budha (taṁ budhaṁ praṇamāmyaham).

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2.1.3.4.3
KĀRAKATVAS

Phaladīpikā
(1) learning, (2) eloquence, (3) skill in the fine arts, (4) eulogy from the
learned, (5) maternal uncle, (6) dexterity in speech, (7) cleverness in
religious meditation and the like, (8) aptness for acquiring knowledge,
(9) intelligence, (10) sacrifice, (11) any religious rite relating to Lord
Viṣṇu, (12) truth-speaking, (13) oyster-shell, (14) place of recreation, (15)
skill in mechanical arts, (16) relations, (17) an heir-apparent, (18)
friends and one’s sister’s son or daughter

2.1.3.4.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) cowherd, (2) learned man, or a scholar, (3) artisan, (4) expert
accountants, (5) worshipper of Lord Viṣṇu, (6) Garuda, (7) Cātaka bird, (8)
parrot, (9) cat

2.1.3.4.3.2
SĀRĀVALĪ

(1) Veda, (2) writing, (3) sculpture, (4) medicines, (5) expertise, (6)
ministership, (7) speech, (8) jokes, (9) birds (10) couplesDP(1) fame, (12)
vanaspati (vegetation or foliage), (13) fruitless trees, and (14) gold.

2.1.3.4.3.3
U TA K ṚM
TA

Śloka 5.33½-37: (1) Lord oa uca ion (vddyādhīśa), ( ) horses

(turaṅga), (3) treasury (kośa), (4) mathematics (gaṇita), (5) wise and
wisdom (jñānāni), (6) speech (vākya), (7) Brāhmaṇa (dvijāḥ), (8) infantry
or food soldier (pādātaṃ), (9) writing (lipilekhya), (10) new garment
(nūtanapaṭa), (11) palatial building (prāsādakārā), (12) green colour
(harit), (13) sculpture (śilpa), (14) astrology (jyotiṣa), (15) pilgrimage to
holy places (tīrthayātrā), (16) wise lectures (suvacaprāsaṅga), (17) temple
(devālayā), (18) trading (vāṇijyaṃ), (19) best ornament (varabhūṣaṇaṃ),
(20) soft spoken (mṛduvaco), (21) vedanta philosophy (vedānta), (22)
maternal grandfather (mātāmahāḥ), (23) bad dream (duḥsvapnaṃ ca), (24)
eunuch (napuṃsak), (25) north facing (ottaramukhe), (26) skin (carma),
(27) wet (ardra), (28) kāṃsa or bell-metal (kāṃsyādayo), (29) detachment
(vairāgya), (30) rtu-season (rtu),
(31) beautiful mansion (vicitraharmya), (32) doctor (bhiṣajaḥ), (33)
throat (kaṇṭh), (34) exorcism or black magic (ābhicārau), (35) child (śiśuḥ),
(36) crooked aspect (tiryagdṛṣṭi), (37) heaven (suvarga), (38) modesty,
gentleness (lokavinayā), (39) maternal relation (jñātir), (40) fear (bhayo),
(41) dancing (nartanaṃ), (42) devotion (bhaktir), (43) jocular disposition

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 GRAHA KĀRAKATVAS

(hāsamati), (44) strong in the morning (prabhātabalaḥ), (45) Hemanta Ṛtu

(hemantā), (46) rubbing or scratching ailments (kasāṇaḥ), (47) tranquillity
(śamah), (48) navel (nābhī), (49) flourishing of the family (gotrasamṛddhi),
(50) mixture of things (miśramapadārth),
(51) one that has mastered the several languages (ānyānya-
bhāṣādhipo), (52) worship of Lord Viṣṇu (viṣṇopāsana), (53) Śūdra (śudra),
(54) bird (pakṣi), (55) younger co-born (sahajā), (56) admiration of language
(bhāṣā camatkāratā), (57) wood or timber (kāṣṭha), (58) Atharva Veda
(atharvaṇa), (59) religious activities (karma), (60) tower of the temple
(gopura), (61) dust particles (rajāṃsa), (62) garden, playground or orchard
(udyāna), (63) genital or secret plan or secret action (guhyau), (64)
evenness, of same level, equity (samaḥ), (65) gentle (saumyo), (66) moving
in villages (grāmacaraḥ), (67) impartial, unbiased or balanced,
(samaprakṛtiko), (68) fond of the Northwest direction (vāyavya
kāṣṭhāpriyaḥ), (69) well-versed in the Purāṇas or minor epics, mythology
and history (sat paurāṇika), (70) one versed in grammar (śabda śāstra
samahā), (71) one clever in the testing of precious stones (ratnādi
saṃśodhako saumyataḥ), (72) a learned man (vidvān), (73) maternal unc1e
or aunt (mātula), (74) sacred prayer (mantra), amulet (yantra) and tantra
(mantra yantra su mahā tantrādikāḥ).
2.1.3.4.4
LEGENDS

1. Lord Brahmā’s son was Atri, a Brahmarṣi. Maharṣi Atri’s son is

Candra, the originator of Candravañśa through Budha. Candra
united with Bṛhaspati’s wife, Tārā, to beget Budha. Budha married
Manu’s daughter, Ila and from the wedlock produced Purūravā. The
great Purūravā studied under Maharṣi Kaśyapa, and he ruled over
the city of Pratishthana. He married Apsara Urvashi and had several
sons, of whom Ayus was the eldest. Ayus completed his studies under
Maharṣi Cyāvana and married the Asura princess Prabha. Ayus’s
son was Nahuṣa who was educated by the Maharṣi Vaśiṣṭha.
2. When Lord Indra lost his power, the Devatās asked Nahuṣa to be the
new Indra. Nahuṣa ruled over the three worlds under the guidance of
Bṛhaspati for 100,000 years. Nahuṣa’s sons headed by Yati and
Yayāti were educated by thousands of Brahmarṣis and the Devatās
who used to wait upon their father. Nahuṣa eventually became
arrogant and was punished severely as the Saptaṛṣi cursed him to
become a python and live further in the Narka (the hell). Indra was
once again reinstated as the King of Devatās. After Nahuṣa was
cursed to become a python and fall on earth, Yayāti’s elder brother,
Yati, is initially given the kingdom but turns it down and instead
becomes an ascetic. Yayāti then becomes king in his place and rules

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the earth. He appoints his four younger brothers to rule the world’s
cardinal directions.
3. According to Mahābhārata, Yayāti was an illustrious king. He
performed 100 Rajasuyas, 100 Ashwamedhas, 100 Vajapeyas, 1000
Atiratras, 1000 Pundarikas and innumerable Agnishthomas and
Chaturmasyas. The story of Yayāti appears in the eighteenth and
nineteenth chapters of the ninth canto of the Bhāgavata Purāṇa.
4. One day Śarmiṣṭhā, daughter of the Dānava king Vṛṣaparvā and
Devayānī, daughter of the Maharṣi Śukrācārya, went to bathe in a
forest pool not far from their home. After bathing, Śarmiṣṭhā
confuses Devayānī’s sari with hers and puts it on instead. Devayānī
in return s olds Śarmi ṣṭhā for her mistake and belittles her with the
jibe that she is the daughter of Śukrācārya and King Vṛṣaparvā’s and
their Kingdom lives on his blessings. This slur on herself and her
father Vṛṣap rvā furi tes Śarm
ṣṭhā. With the help of her servants,
Śarmiṣṭhā throws the Devayānī into a well and leaves the forest with
her entourage. Later, King Yayāti comes to the well for water and
helps Devayānī to climb out. Devayānī requests Yayāti to accept her
as his wife. Yayāti, considering this to be the will of providence,
accepts her proposal.
5. Devayānī resolves to make Śarmiṣṭhā her servant in revenge for
trying to kill her by throwing her into the well. Śarmiṣṭhā’s father,
Vṛṣaparvā agrees to this since he fears that the continued security of
his kingdom would be in doubt without the sage counsel of
Devayānī’s father, Śukrācārya. Śarmiṣṭhā also agrees to this to save
the kingdom and becomes Devayānī’s maidservant. When Devayānī
moves to Yayāti’s palace after her marriage, Śarmiṣṭhā, the
maidservant, also goes along. Śukrācārya, however, sternly warns
Yayāti never to have sex with Śarmiṣṭhā.
6. After a long while, Śarmiṣṭhā comes to Yayāti and requests him to
give her a child. He refuses and says that if he were to do so, he could
not face the wrath of Śukrācārya. Śarmiṣṭhā manages finally to
convince him, saying that it would be against Dharma if he were to
refuse her request; he being the king, it is his responsibility to ensure
the needs of the citizens, and she is desperate to have a child. He
reluctantly agrees, and they begin a relationship hoping that she will
conceive. In due course, Devayānī gives birth to two sons Yadu and
Turvasu and a daughter Mādhavī, while Śarmiṣṭhā begets three sons
Druhyu, Anu and Pūru.
7. Eventually, Devayānī learns of her husband’s affair with Śarmiṣṭhā
and complains to her father. Enraged at his son-in-law’s
disobedience, Śukrācārya curses Yayāti with premature old age.
However, on learning Śarmiṣṭhā’s desire to become a mother, he later
relents, telling Yayāti that if he can persuade one of his (Yayāti’s)
sons to swap ages with him, he can escape the curse and regain his
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 GRAHA KĀRAKATVAS

lost youth for a while. Yayāti asks his sons if one of them will give up
his youth to rejuvenate his father, but all refuse to accept the
youngest, Pūru (one of his sons by Śarmiṣṭhā). In grateful recognition
of Pūru’s filial devotion, Yayāti makes him his legitimate heir, and it
is from the line of King Pūru- that the ‘KuruvañśaMlater arises.
8. Among the children of Devayānī, Yadu gave rise to Yaduvañśa.
Turvasu and his descendants formed the Yavana Kingdom. Mādhavī
married four times and had one son with each husband. She married
Ikṣvāku King Haryyaśva, Kāśī King Divodasa; Bhoja King Ushinara,
and Maharṣi Vishwamitra. With the Ikṣvāku King Haryyaśva, she
had a son named Vasumanas, who became a wealthy and charitable
king. With Divodasa, she had the mighty warrior King Pratarddana
who acquired weapons from Sage Bhāradvāja and defeated the
Haihayas and the Videhas in battle. With Ushinara, she had Sibi,
who became a Chakravartin Samrat and conquered the world,
practised Dharma and charity. With Maharṣi Vishwamitra, she had
a son named Ashtaka, who became famous for performing sacrifices
and charity. The four sons of Mādhavī (Vasumanas, Pratarddana,
Shibi, Ashtaka) did not like Yayāti’s self-righteousness, but each one
used their powers to send Yayāti to heaven. Mādhavī herself lost
interest in marriage and performed penances in the forest for the
rest of her life. Mādhavī’s four sons, after ruling their kingdoms,
joined their mother and lived with her in the forest until her death.
9. Among Śarmiṣṭhā ‘s children, Druhyu and his descendants, the
Vaibhojavañśa are believed to have formed the Twipra Kingdom.
Anu gave rise to a Mleccha tribe, Tusharas, with their kingdom
located in the northwest of India as per Mahābhārata. As per
Bhāgavata Purāṇa, the Usinaras, the Sibi, the Madras, and the
Kekayas were the direct descendants of Anu. Usinaras is the son of
Anu, who marries Devayānī’s daughter Mādhavī and begets Sibi. Sibi
is the son of Usinara and is most famous for willingly offering flesh to
an eagle who wanted to slay an innocent bird. Another one of his
descendants through Pūru is King Bharata, son of King Duṣyanta
and Śakuntalā, and after whom India’s ancient name Bhāratavarṣa
was kept. Further descendants were part of the Kuru Kingdom,
including Shantanu, Dhṛtarāṣṭra, Pandu, Yudhishthira, Abhimanyu
and Parikshit.

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2.1.3.4.5
PLACES OF WORSHIP

ŚVETARAṆYEŚVARAR TEMPLE AT TIRUVENKADU

1. Śvetaraṇyeśvarar Temple at Tiruvenkadu is dedicated to Budhadeva.
It is located near Poompuhar, around 10 km from Sirkazhi, 24 km
east of Mayuram and 59 km from Kumbakoṇam. The presiding
Devatā is Lord Śiva in the form of Śvetaraṇyeśvarar and Devī
Pārvati as Brahmā Vidyānāyaki Ambal, also known as
Brahmavidyānāyaki. Śvetaraṇyeśvarar Temple enshrines a separate
sanctum sanctorum for Budha Devatā, the Graha of intellect and
wealth.
2. Tiruvenkadu means ‘sacred white forest’. It is said that thick forests
on all sides surrounded this place, and when seen from a distance, it
looked white, hence the name. In Sanskrit, it is known as
Śvetaraṇyam. It is severally known as Jñānāraṇya, Pātala Kailaśa,
and Ādi Chidambaram.
3. It is said that the Lord performed seven of His dances or Tāṇḍavam,
known as (1) Ananda, (2) Sandhya, (3) Samhara, (4) Tripuranta, (5)
Urdhva, 6) Bhujanga and (7) Lalita. Five Prākārams surround
Tiruvenkadu Temple. Here the Lord is consecrated in His forms as
Aghoramūrti and Naṭarājar. The Naṭarājar image holds seven
instruments and weapons: Vetalam, Khadgam, Udukku, Maṇi,
Kedayam, Kapalam and Trisulam.
4. A unique feature about Śvetaraṇyeśvarar Temple is that the image of
Lord Śiva has five faces, (1) Easanam, (2) Tatpurusham, (3)
Aghoram, (4) Vamadevam and (5) Sadyojatam. The posture of Nandi
at the entrance is another unique feature here. It bears nine scars on
its body and is seated at the entrance of Devī’s shrine. Devī in Her
divine form of Bhadrakālī has a separate shrine. Besides, there are
separate shrines for Aṣṭalakṣmīs and the Navagrahas.
5. Śvetaraṇyeśvarar Temple has three Tīrthams called as Agni
Tīrtham, Sūrya Tīrtham, and Candra Tīrtham which are said to have
been created out of the three drops which fell from Lord Śiva’s eyes
when he was dancing. The stone inscriptions on the walls of the
temples depict crucial historical information on the Chola Dynasty
and about several kings of Vijayanagar. The rivers, Cauvery and
Maṇikarnikā, run near the holy shrine.
6. Worship to Lord Śiva’s fiery form Aghoramūrti is considered of great
importance, especially on Ravivāra nights. The most important
festival is the float festival, celebrated on the last day of 12-day
celebrations in the Tamil month of Māsi (Kumbha Sūrya).

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2.1 .3 .5
BṚH AS P ATI GR AH A

Names: Jīva, Āngirasa, Suraguru, Mantri, Vācaspati, Arya,

Bṛhaspati, Suri and Vāgīśa; Father: Aṅgirasa; Mother: Surūpā; Consort:
Tārā, Shuba and Mamata; Children: Bhāradvāja, Kacha, Budha
(adopted); Vāhana: Elephant/ chariot drawn by eight white horses.
Dhyāna: ratnāṣṭāpadavastrarāśimamalaṃ dakṣātkirantaṃ
karādāsīnaṃ vipaṇau karaṃ nidadhataṃ ratnādirāśau param। pītā lepana
puṣpa vastram akhilālaṅkāra sambhūṣitaṃ vidyā Sāgara pāragaṃ
suraguruṃ vande suvarṇa prabham॥ I salute that teacher of Gods, who
shines like gold; who distributes clean clothes with his right hand; which
sits in the shops of business; who keeps his hands on gemstones; who wears
yellow marks, flowers and cloths; who wears clean and sparkling
ornaments; And who has seen the other shore of the sea of wisdom.
Bṛhaspati is the preceptor of the Devatās and is praised in many
hymns of Rig Veda. Bṛhaspati is described as golden complexioned or
robed, holding a stick, a lotus, and beads. Bṛhaspati symbolizes knowledge,
love, and spirituality. According to Praśnamārga, he is the form of God in
our lives. He rules the thighs, flesh, kidney, liver, fat, and arterial system.
He governs Bṛhaspativāra, and his gemstone is yellow sapphire. He
governs the Rāśis, Dhanu and Mīna. Bṛhaspati is considered as of highest
Śubha among the Navagrahas and, when placed powerfully in a Kendra/
Koṇa in Sva/Mūlatrikoṇa/Ucca Rāśi, removes several blemishes from the
Kuṇḍalī. His Dṛṣṭi on the Lagna/Candralagna or their Lords give rise to
legitimate birth. He is concerned with education, teaching, and the
dispensation of knowledge, and he is regarded as the God of wisdom. The
ill placement of Bṛhaspati can cause diabetes, piles, tumours, liver
malfunction, and blood cancer. Worshipping Bṛhaspati can remove several
stomach ailments and bestow upon reputation, wealth, and children.
According to Śiva Purana, Bṛhaspati is the son of Rishi Aṅgirasa
and Surupā. Bṛhaspati performed penance on the banks of Prabhas Tirtha
to appease Lord Śiva. Lord Śiva, pleased with his penance, gave him the
position of Devaguru. The Vāhana of Lord Bṛhaspati is Elephant or
Airāvata, even though in some places, he is depicted with a carriage that
eight horses pull. His colour is golden yellow, metal is gold, the gemstone
is Puṣparāga Maṇi, the season is Hemanta (pre-winter), the direction is
northeastern, Bhūta is Ākāśa, the flowe is lily, and food grain is chickpea.
Bṛhaspati is the strongest among the Saumyas and represents
God’s blessings. It gives good results pertaining to all the Bhāvas it
occupies. However, when it occupies a Dusthāna, it can suffer from its own
significations. To remove that blemish, it should be aspected by another

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Śubha or be under Śubhayogas such as Śubhakartari yoga etc. Also, when

Bṛhaspati is strong due to its Rāśi placement, the blemish of its Dusthāna
placement is considerably removed. Bṛhaspati occupying a Kendra or
Trikoṇa in Sva, Ucca Rāśi (or Mitra Rāśi) is a great blessing in a Kuṇḍalī,
and it protects the native from many dangers in life.
According to Śrī Pṛthuyaśa, the results of Bṛhaspati’s placement in
different Bhāvas are (1) Lagna: long life, wise, happy; This does not apply,
when Bṛhaspati is Nīca; (2) Dhana: wealthy, good speaker, kind, worship
Gods; (3) Sahaja: bad disposition, no wealth, ominous to co-born and
relatives; (4) Bandhu: happy, good wife, good food, residence, conveyances
etc.; (D) Suta:good wife and sons, fortunate, scholar, eloquent speaker; (6)
Ari: no enemies, king’s minister, prudent; (7) Dara: good wife and sons,
scholar; (8) Randhra: long-life, king, learned, destroy enemies; (9)
Dharma: enjoy all kinds of happiness, learned, splendorous, virtuous,
wealthy; (10) Karma: wide fame, good acts, very wealthy; (11) Lābha:
gains from various sources, head of a treasury, principal member of his
clan, well-versed in Śāstras; (12) Vyāya: defective-limbed, spend money in
charity and dances (entertainment).
2.1.3.5.1
FORM AND APPEARANCE

Big body (bṛhadgātro), adorned in a yellow garment, tawny eyes

and hair (piṅgalo mūrddhajekṣaṇe), wide and elevated chest, predominant
with Kapha (kaphaprakṛtiko), voice is similar to that of a lion or the sound
of a conch, excee i gly inte l) ent (dhīmān), learned in all Śāstras
sarv śāstr v ārada
ḥ), eager to amass wealth, governs over fat.
1. Bṛhatparāśara 3.27. बृहद्गा ो गुरुश्चैव तपङ् गलो मूर्द्यजेिणे । कफप्रकृ त को िीमान्
सवयशास्त्रतवशारदः ॥२७॥ bṛ adgā ro guruAcaivaṅgalo pi mūrddhajekṣa e ।
kaphaprak tiko dhīmān sarvaśāstraviśāradaḥ 27॥Guru has a big
body, tawny hair and tawny eyes, is phlegmatic, intelligent and
learned in Shastras.
2. Bṛhajjātaka 2.10a. b hat tanuḥ piṅgala mūrdhajekṣaṇo bṛhaspatiḥ
śreṣṭha matiḥ kaphātmakaḥ। ् नुः तपङ् गल मि ू यफे पङृहस्पत ः श्रेष्ठ मत ः
ाचमकड Bṛhaspati has a corpulent body, golden locks, and eyes,
moral and is phlegmatic.
3. ārpval 25. 4. The eyes of Bṛhaspati are somewhat reddish-brown.
He is learned in Vedas. His voice resembles that of a lion. He is firm
and promine tly Sāttti . His physi al coh lexio n is akin to the
pure yellow metal. He has a broad and prominent chest. He is always
fond of virtues and is modest. He has firm and large eyes and is of a
forgiving disposition. He wears yellow apparel, is phlegmatic, fat,
and pre-eminent.

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4. Phaladīpikā 2.12. Bṛhaspati has a body of yellowish hue. His eyes

and hair are brown. He has got a fat and elevated chest and
possesses a big body. He is phlegmatic in temperament and is
exceedingly intelligent. His voice is similar to that of a lion or the
sound of the conch. He is always after wealth.
5. Horāsāra 2.28. Bṛhaspati has a stout and tall body; his eyes are
neither big nor small. He is intelligent, well-versed in politics, or
policymaking, has prominent bilious composition, is a very eloquent
speaker, wears yellow apparel and jewels, and is of noble disposition.

2.1.3.5.2
NAVAGRAHA STOTRA

देवानाां च ऋशीनाां च गुरुां काञ्चनसतन्न म्। बुतर्द् ू ां तत्रलोके शां ां नमातम बृहस्पत म्॥५॥
devānāṁ ca ṛśīnāṁ ca guruṁ kāñcanasannibham।
buddhibhūtaṁ trilokeśaṁ taṁ namāmi bṛhaspatim॥5॥

One who is the preceptor of the Deva and the rishis (devānāṁ ca
ṛśīnāṁ ca guruṁ), who is radiant with golden lustre (kāñcanasannibham),
is the embodiment of intelligence (buddhibhūtaṁ), Lord of the three worlds
(trilokeśaṁ) obeisance to that Bṛhaspati (taṁ namāmi bṛhaspatim).
2.1.3.5.3
KĀRAKATVAS

Phaladīpikā
(1) knowledge, (2) good qualities, (3) sons, (4) minister, (5) behaviour, (6)
teaching, (7) magnanimity, (8) knowledge of Vedas, Śāstras and Smritis,
(9) prosperity in everything, (10) beatitude, (11) reverence to Devatās
and Brāhmaṇa, (12) sacrifice, (13) penance, (14) religious faith, (15)
treasure-house, (16) wisdom (learning), (17) conquering of the senses,
(18) happiness of the husband, (19) honour and compassion.

2.1.3.5.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) astrologer, (2) minister, (3) preceptor, (4) brāhmaṇa, (5)

sanyasi-chief, (6) important personage, (7) pigeon, (8) horse, (9) swan.

2.1.3.5.3.2
SĀRĀVALĪ

(1) auspiciousness, (2) virtue, (3) physical stoutness, (4) prowess,

(5) preceptorship, (6) deputation, (7) city, (8) state (province), (9) gold, (10)
bed, (11) conveyance, (12) position, (13) grains, (14) residence, and (15)
sons.

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2.1.3.5.3.3
UTTARAKĀLĀMṚTA

Śloka 5.38-41. (1) Brāhmaṇa (bhūdeva), (2) one’s preceptor

(svaguru), (3) own duties (svakarma), (3) one’s chariot (ratha), (5) cow (go),
(6) infantry (pādāta), (7) deposits, (nikṣepakā), (8) Mimansa (mīmāṃso),
(9) treasure (nidhi), (10) horse (vāji), (11) buffaloes (māhiṣa), (12) big body
(bṛhadgātra), (13) valour (pratāpā), (14) fame (yaśaḥ), (15) logic (tarka),
(16) astrology (jyotiṣa), (17) son (putra), (18) grandson (pautra), (19)
stomach disorder, disorder of digestive fire (jaṭharavyādhi), (20) wealth of
two legged creatures or served by humans (dvipātsampado), (21)
philosophy (vedānta), (22) elders like great grand-father
(prapitāmahādipuruṣa), (23) mansion (prāsāda), (24) Gomeda or hessonite
gemstone (gomeṣikāḥ), (25) eldest brother (jyeṣṭhabhrātṛ), (26) grand-
father (pitāmaha), (27) Indra (indra), (28) cold season (śiśira), (29) wrath
(agrāṇi)
(30) jewels and precious gems (ratnaṃ), (31) merchant (vaṇig), (32)
good health (dehārogya), (33) a beautiful mansion (vicitraharmya), (34)
royal honour (nrpasanmān), (35) thigh (oru), (36) Gods (devās), (37)
penance (tapaḥ), (38) charity (dānaṃ), (39) religious duty (dharma), (40)
helping others (paropakāra), (41) impartiality (samadṛk), (42) facing North
(codaṅmukho), (43) circular (vartula), (44) yellow colour (pītaṃ), (45)
moving in villages (grāmacaro), (46) North (ottara), (47) dear friend
(priyasakha), (48) swinging (āndolādi), (49, oratorical talent (vāgdhoraṇīḥ),
(50) fat (medo), (51) a used garment (madhyapaṭau), (52) a new house
(navīnagṛha), (53) happiness (saukhyaṃ), (54) old (vṛddha), (55) Mantra
(mantra), (56) twice-born (dvijās), (57) holy water (tīrtha), (58) knee (jānu),
(59) movement in heaven (suvargalokasaraṇaṃ)
(60) a house bestowing complete happiness (saukhyapradānaṃ
gṛham), (61) intellect (dhī:), (62) proficiency in learning (prajñādhika), (63)
literature (kāvya), (64) tower of a temple (gopura), (65) pleasing an
audience in an assembly (sabhāsanmoda), (66) throne (siṃhāsana), (67)
inauguration of God Brahmā (brahmasthāpana), (68) powerful at all times
(sārvakālabalamāsāḥ), (69, month (??), (70) vessels (pātra), (71) lapis
Lazuli (vaiḍūryako), (72) fruits arising from an Agniṣṭoma Yajña
(agniṣṭomamahāphalaṃ), (73) sweet juice (madhurasaḥ), (74) the quality
of goodness (sattvaṃ), (75) happiness (sukha), (76) misery (asaukhyake),
(77) length or long (dīrgha), (78) gentleness (saumya), (79) guessing the
thoughts of others (pareṅkite ca), (80) gold (kanaka), (81) ornamentation
(alaṅkāra), (80) device or knowledge of Tantra (tantrādikaḥ), (83) wind
(Vāta), (84) phlegm (śleṣma), (85) yellow sapphire (supuṣyarāga), (86)
Vedic text or Nigama Śāstra (nigamā), (87) language (bhāsā), (88) softness
(mṛdu), (89) a stone (prastaraṃ), (90) worship of Lord Śiva
(śaivopāsanana), (91) engaged in one’s religious duties and (iṣṭhika tva),
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(92) traveling in a carriage bordered on all sides (caturantākhya

prayāṇaṃ).
2.1.3.5.4
LEGENDS

1. Advised by Nārada Muni, Maharṣi Aṅgirasa and his wife Śraddhā

Devī prayed to Agnideva by performing all the fire rituals. Agnideva
appeared before the sage and asked him to ask for a boon. Angiras
was delighted and asked for a son who would be blessed with
extraordinary wisdom, matchless intellect, and intelligence. Lord
Agni granted him this boon.
2. Soon Śraddhā Devī was pregnant, and they waited eagerly for the
birth of their son, who is blessed by Lord Agni himself. She soon
delivered a baby boy. And at the naming ceremony, Angiras
pronounced him as “Bṛhaspati”. Nārada Muni was at the naming
ceremony and announced on behalf of Lord Brahmā, Lord Viṣṇu, and
Lord Śiva that Bṛhaspati would turn out to be the most
knowledgeable and perfect being and he shall have a special place
among the Navagrahas.

2.1.3.5.5
PLACES OF WORSHIP

APATSAHAYEŚVARAR TEMPLE, ALANGUDI

1. Apatsahayeśvarar Temple, Alangudi or Guru Sthalam or Tiru Irum
Poolai is a Hindu temple dedicated to Lord Śiva located in the village
of Alangudi in the Valangaiman taluk of Tiruvarur district, Tamil
Nadu, India. Lord Śiva is worshipped as Apatsahayeśvarar, and his
consort Devī Pārvati is depicted as Elavarkuzhali. The presiding
devatā is revered in the 7th century Tamil Saiva canonical work, the
Thēvāram, written by the Nayanārs and classified as Paadal Petra
Sthalam.
2. Tirugnana Sambandar, a 7th-century Tamil Saivite poet, venerated
Apatsahayeśvarar in ten ślokas in Thēvāram, compiled as the First
Tirumurai. Appar, a contemporary of Sambandar, also venerated
Annamalaiyar in 10 ślokas in Thēvāram, compiled as the Fifth
Tirumurai. The temple is revered in Thēvāram; it is classified as
Paadal Petra Sthalam, one of the 275 temples mentioned in the
Saiva canon. The temple is one of the most visited temples in the
district.
3. The original complex is believed to have been built by Cholas, while
the present masonry structure was built during the Nayak during
the 16th century. The temple has a 5-tier Rājagopuram surrounded by
two Prākārams.

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4. The temple has six daily rituals at various times from 6:00 am to
8:30 pm and four-yearly festivals on its calendar. The Brahmotsavam
festival celebrated during Cittirai (Meṣa Sūrya) is the most
prominent festival.
5. The legend is that Lord Śiva consumed deadly poison, giving rise to
the name Alangudi and devatā being termed Apatsahayeśvarar,
indicating saviour during hard times. The other names of the
presiding devatā are Araṇyeśvarar. This is one of the 5 Pañca Araṇya
Sthalams or five forest-based temples in Thanjavur/
Kumbakonam/Tiruvarur region forests. The other four beings, (1) Śrī
Mullaivananathar Temple at Tirukkarugavur- Mullai vanam, (2) Śrī
Satchi Nathar Temple at Avalivanallur- Paadhiri vanam, (3) Śrī
Paathaaleswarar Temple at Tiru Aradaipperumpazhi- Vanni vanam,
and (4) Śrī Vilvavaneswarar Temple at Tirukoovilam Pudhur
(Tirukalambur)- Vilva vanam. There are sixteen waterbodies
associated with the temple.
6. The temple Pujās are performed six times a day; Kālaśānti at 6:00
am, Irandam Kālam at 9:00 am, Uchikālam at 12:00 am,
Sayarakshai at 6:00 p.m, Irandam Kālam at 7:30 pm, and
Ardhajāmam at 9:00 pm Each ritual comprises four steps:
Abhiṣekam (sacred bath), Ahankara (decoration), Naivedyam (food
offering) and Dīpa Ārādhanāi (waving of lamps) for
Apatsahayeśvarar and Elavarkuzhali. There are weekly rituals like
Somavāram and Śukravāram, fortnightly rituals like Pradośam
(Trayodaśī), and monthly festivals like Amāvasyā, Kārttikai (Vṛścika
Sūrya), Pūrṇimā and Caturthī. Other festivals include Vinayaka
Caturthī, Aadi Pooram15 (Karka Sūrya), Navarātri, Aippasi Pūrṇimā
(Tulā Sūrya), Skanda Ṣaṣṭhī, Kārttikai Dīpam16 (Vṛścika Sūrya),
Ārdrā Darśanam, Thaipusam, Māsi (Kumbha Sūrya) Magam,
Paṅkuni Uththiram (Mīna Sūrya) and Vaikāsi Visakam17 (Vṛṣabha
Sūrya). The major festival of the temple is the Brahmotsavam
celebrated during the Tamil month of Cittirai (April-June) when
special worship practises are followed. The festival Mūrti of the
Devatā is taken around the streets of Alangudi.
7. According to a Hindu legend, Mahāliṅgasvāmi at Tiruvidaimarudur
is the centre of all Lord Śiva temples in the region and the
Saptavigraha Mūrtis, the seven prime consorts in all Lord Śiva
temples, are located at seven cardinal points around the temple,

15 Aandal Jayanti
16 Kārttikai Dīpam, Karthikai Vilakkidu or Thrikarthika is a festival of lights that is in the
month of Kārttikai as per Tamil calendar. The Pūrṇimā Tithi of this Kārttikai month is
called Kārttikai Pūrṇimā. In Kerala, this festival is known as Thrikkarthika, celebrate to
welcome Goddess Śakti.
17 Vaikāsi Visakam is the day when Lord Murugan, the son of Mātā Pārvati and Lord Śiva

is born.
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located in various parts of the state. The seven temples are (1)
Nataraja Temple at Chidambaram, (2) Chandikeswarar temple at
Tirucheingalur, (3) Vellai Vinayagar Temple at Tiruvalanchuzhi, (4)
Murugan Temple at Svāmimalai, (5) Sattainathar Temple at
Sirkazhi, (6) Sūryanār Koil and (7) Apatsahayeśvarar Temple at
Alangudi.

2.1 .3 .6
ŚU KR A G RA HA

Names: Bhṛgu, Bhṛgusuta, Ahpujit, Sita, Usanas, Vaitya Pujya,

Kavya and Kavi; Father: Maharṣi Bhṛgu; Mother: Kāvyamātā; Consort:
Jayanti, Sukirti, Ūrjjasvatī; Children: Devayānī; Vāhana: Horse
Dhyāna: śvetām bhojan iṣaṇṇamāpaṇataṭe śvetāmbarā lepanaṃ
nityaṃ bhakta janāya sampradadataṃ vāso maṇīn hāṭakam । vāmenaiva
kareṇa dakṣiṇakare vyākhyāna mudrā ṅkitaṃ śukraṃ daityavarārcitaṃ
smitamukhaṃ vande sitāṅgaprabham ॥ I salute that Śukra with a smiling
face, who shines with his white body; who sits on a white lotus in the place
of business, who wears white marks and cloths; who distributes clothes
and gems using his left hand to his devotees; which shows the symbol of
explanation by his right hand; and who gives boons to the Rākṣasas.
Śukrācārya is the preceptor of the Asuras. He is born from the
mind-born son of Lord Brahmā, Maharṣi Bhṛgu and Devī Kāvyamātā. He
is of white complexion and is clad with a white coloured garment. He is
middle-aged and is generally shown with four hands riding upon a golden
or silver chariot drawn by eight horses. He holds a stick, beads, a lotus and
sometimes a bow and arrow. A well-disposed Śukra in a Kuṇḍalī bestows
upon one the blessings of Devī Lakṣmī or Śrī, i.e., wealth, fortune, and
luxuries. He is a Bhogi Graha and is the Kāraka for love and passion. He
governs over Śukravāra, and Rāśis, Vṛṣabha and Tulā. His excellent
disposition in a Kuṇḍalī is required for a happy married life.
Śukra is next to Bṛhaspati in terms of benevolence. His placement
in all the houses is welcome as he removes the blemishes from that house.
Śukra is welcome even in the Dusthānas, especially the 12 th house, but it
must be placed in a Good Rāśi (Sva, Ucca, Mūla, Mitra), for his matters to
be shielded from affliction. He also should be ideally aspected by a
Śubhagraha. Śukra is not welcome in the 7th house or the 3rd House as the
sexual passion is increased manifold. He is best situated, in strength, in a
Kendra or a Koṇa, as he can remove several dangers (Ariṣṭas) and
blemishes from life.
According to Śrī Pṛthuyaśa, the results of Śukra’s placement in
different Bhāvas are: (1) Lagna: beauty equal to cupid (Kamadeva) and
also his qualities, won by women, wealthy, well versed (in shastras); (2)
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Dhana: conscientious, cheerful face, kind; (3) Sahaja: join sinful women
(prostitutes) for sensual pleasures, devoid of wealth and luxuries; (4)
Sukha: happy, forgiving, kindhearted, has wife and sons; (5) Suta: king’s
minister, leader, female issues, learned; (6) Ari: without enemies, cunning
disposition, sickly, lose wealth and sons; (7) Dara: excessive passion, hate
friends, close to influential people; (8) Randhra: varied nature, sickly,
endowed with a wife and children, delighted; (9) Dharma: wise, virtuous,
endowed with luxuries, wife, and sons; (10) Karma: dear to women, king’s
minister, dig wells, tanks etc; for the public; (11) Lābha: superior
knowledge, wealth, kindness, gains, contentment; (12) Vyāya: go after
women, otherwise righteous, but undutiful; Sva or Ucca Rāśi: wealthy,
marries a famous lady.
2.1.3.6.1
FORM AND APPEARANCE

Colossal body and limbs, splendorous physique (kāntavapu), very

pleasing appearance, broad and charming eyes (sulocano), complexion akin
to Durva grass sprout, poetic, adorned in variegated colour robes, black
and curly hair (vakramūrdhajaḥ), predominant with Vāta and Kapha
(kaphādhikyo’nilātmā), happy and contented (sukhi), noble (śreṣṭhaḥ),
creator of epics (kāvyakartā), governs over virility power (sexual potency).
1. Bṛhatparāśara 3.28. sukhi kāntavapu śreṣṭhaḥ sulocano bhṛgoḥ
sutaḥ । kāvyakartā kaphādhikyo’nilātmā vakramūrdhajaḥ ॥ 28॥ सुलख
कान्तवपु श्रेष्ठः सुिोचनो भृगोः सुतः । काव्यकताक कफालिक्योऽलनिात्मा वक्रमूिजक ः ॥ २८॥Śukra is
charming, has a splendorous physique, is excellent, or majestic in
disposition, has charming eyes, is a poet, is phlegmatic and windy
and has curly hair.
2. Bṛhajjātaka 2.10b. bhṛguḥ sukhī kānta vapuḥ sulocanaḥ
kaphānilātmāsita vakra mūrdhajaḥ ॥10॥भृगुः सुखी कान्त वपुः सुिोचनः
कफालनिात्मालसत वक्र मिू कजः॥ १०॥Śukra is fond of happiness, handsome, fine
eyes and black ringlets and a temperament compounded of wind and
phlegm.
3. Sārāvalī 4.26. The Graha Śukra is beautiful, has long hands, broad
chest and face, is very seminal, splendorous, has dark, short and
extended hair, is of complexion, which is a mix of yellow and green, is
sensuous, windy and phlegmatic, very fortunate, wears multi-
coloured apparels, is of Rajasic disposition, sportive, intelligent,
broad-eyed and has prominent shoulders.
4. Phaladīpikā 2.13. Śukra is clad in a garment of variegated colour.
He has black curled hair. His limbs and body are huge. He has much
wind and phlegm in his composition. His body has the colour of the
Durva sprout. He is charming and has broad eyes. He has treasured
his virile power.
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5. Horāsāra 2.29. The body of Śukra is very bright. He is fortunate,

windy, and bilious in composition, broad-minded, stout-bodied, tends
to submit to women, has crooked eyes and is of deceiving nature.

2.1.3.6.2
NAVAGRAHA STOTRA

तहमकुन्दमृणाला ां दैत्यानाां परमां गुरुम्। सवयशास्त्रप्रविरम् ागयवां प्रणमाम्यहम्॥६॥

himakundamṛṇālābhaṁ daityānāṁ paramaṁ gurum।
sarvaśāstrapravaktaram bhārgavaṁ praṇamāmyaham॥6॥

One who has the lustre akin to a ball of snow and that of a lotus
(himakundamṛṇālābhaṁ), is the highest preceptor of the daityas
(daityānāṁ paramaṁ gurum), one who can narrate all the Śāstras
(sarvaśāstrapravaktaram), obeisance to that son of Maharṣi Bhṛgu
(bhārgavaṁ praṇamāmyaham).
2.1.3.6.3
KĀRAKATVAS

Phaladīpikā
(1) wealth, (2) vehicles, (3) clothes, (4) ornaments, (5) hoarded goods, (6)
triple symphony (union of song, dance and instrumental music, (7) wife,
(8) happiness, (9) perfume, (10) flowers, (11) sexual intercourse, (12)
couch, (13) house, (14) prosperity, (15) pleasure in poetry, (16) addiction
to many women, (17) sport, (18) lust, (19) ministership, (20) charming
speech, (21) marriage and (22) festivity.

2.1.3.6.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) musician, (2) wealthy man, (3) sensualist, (4) merchant, (5)
dancer, (6) weaver, (7) courtesan, (8) peacock, (9) buffalo, (10) parrot, (11)
cow

2.1.3.6.3.2
SĀRĀVALĪ

(1) diamonds, (2) ornaments, (3) marriage, (4) scents, (5) friends,
(6) wreaths, (7) females, (8) cow dung, (9) diagnosis (apart from meaning
diagnosis also indicates end), (10) purity, (11) rope to tying up a calf etc.,
(12) education, (13) sexual enjoyment, (14) gold

2.1.3.6.3.3
UTTARAKĀLĀMṚTA

Śloka 5.42-45½. (1) white umbrella (śvetacchatra), (2) a good

chowrie (sucāmara), (3) garment (ambara), (4) marriage (vivāha), (5)
income (āya), (6) a biped (??), (man) (dvipād), (7) woman (strī), (8)
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Brāhmaṇa (dvijā), (9) gentle natured (saumya), (10) whiteness (śveta), (11)
wife (kalatra), (12) sexual happiness (kāmukasukha), (13) short (hrasva),
(14) sour (amla), (15) flower (puṣpa), (16) command (ajñakāḥ), (17) fame
(kīrti), (18) youthful vigour (yauvana garva), (19) vehicle (yāna), (20), silver
(rajata), (21) fond of south-east direction (agneya priya), (22) salty
(kṣārakāh), (23) sideway glance (tiryag), (24) scratching (dukkaṣa), (25)
half a month (pakṣa), (26) the quality of passion (rāja), (27) strong
(sadṛḍhā), (28) pearl (muktā), (29) Yajurveda (yajur), (30) Vaiśya
(vaśyakāḥ),
(31), beauty (saundarya), (82) buying and selling (krayavikrayāḥ),
(33) love making (sarasasaṃllāpo), (34) watery place (jalasthānakaṃ), (35)
elephant (mātamas), (36) horse (turago), (37) variegated colour (vicitra),
(38) poetry (kavitā), (39) dancing (vṛttaṃ ca), (40) middle age (madhyaṃ
vayaḥ), (41) singing (gītaṃ), (42) enjoyment (bhoga), (4.1) happiness from
the wife or husband (kalatrasaukhyam), (44) gems (aṇayo), (45) fond of
laughter (hāsyapriyaḥ), (46) swimmer (kecaro), (47) servant (bhṛtyo), (48)
luck (bhāgya), (49) variegated lustre (vicitrakānti), (58) a beautiful youth
(sukumārā), (51) kingdom (rājya), (52) scents (gandhast), (53) garland or
flower (rajaḥ), (54) Veena (vīṇā), (55) flute (veṇu), (56) amusement (vinoda),
(57) lovely gait (cārugamana), (58) eight kinds of wealth (aṣṭaiśvarya), (59)
lovely-limbed or pleasant appearance (cārvaṅgatā), (60) sparing in meals
(svalpāhāra),
(61) spring season (vasanta), (62) ornament and clothes (bhūṣaṇa),
(63) inclined towards supporting many women (bahustrī saṅgraha),
prāṅgmukhāḥ (facing the east), (64) eye (netram), (65) truth-speaking
(satyavacaḥ), (66) proficiency in art (kalānipuṇatā), (67) semen (reto), (68)
sporting in water in water (jalakrīḍito), (69) profundity or seriousness of
character (gāmbhīrya), (70) pre-eminence (atiśayastataś), (71) sharp-
witted (catura), (72) musical instrument (vādyam), (73) decoration for the
stage and performing there (nāṭa kālakṛtiḥ), (74) indulging in amorous
sports (kelīlolaka), (75) deteriorated body (khaṇḍadeha), (76) one whose
chief business is love (madana pradhānānya), (77) being entitled to great
respect or esteem (sanmānyatā yukta), (78) fond of white garments
(śvetapaṭapriyo), (79) the art of dancing as propounded by Bharata
(bharataśāstraṃ), (80) Government seal (rājamudrā),
(81) a Lord (prabhuḥ), (82) worship of Devī Pārvati, Gauri and
Lakṣmī (gaurīśrībhajane), (83) sexual pleasure (ratir), (84) gentleness
(madura), (85) much emaciated (atiklānto), (86) one who plays the role of
the mother during day time; (divāmātakaḥ), (87) literary composition at
the beginning of a poem or creation of an epic (kāvyādau racanā
prabandhaḥ caturaḥ), (88) black hair (syānnīlakeśaḥ), (89) auspicious
(śubham), (90) mystery (gulaṃ), (91) urine (mūtra), (92) moving in the
serpent region (sunāgalokasaraṇe), (93) afternoon (tatrāparāhrāṃ tathā),
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(94) knowledge of the sexual organ and secrets associated with that
(jāmitrasthalajaṃ rahasyamuditaṃ).
2.1.3.6.4
LEGENDS

1. Lord Śukrācārya or Śukradeva is born from Maharṣi Bhṛgu and his

wife Khyāti and thus the grandson of Lord Brahmā. The Devī-
Bhāgavata Purāṇa refers to his mother as Kāvyamātā. Śukrācārya is
born on Śukravāra in the year Pārthiva on Śrāvaṇa Śuddha Aṣṭamī
when Svāti Nakṣatra was rising.
2. When they were young, Śukra and B haspati studied under the same
Guru, Maharṣi A girasa, Bṛhaspati’s father. Śukra was more
knowledgeable than Bṛhaspati. He was disturbed by Aṅgirasa’s
favouritism for his son Bṛhaspati. He then went to study under rishi
Gautama. He later performed penance to Lord Śiva and obtained the
Mṛtasañjīvanī vidyā.
3. He married Priyavrata’s daughter Ūrjjasvatī18, and they bore sons –
Chanda, Amarka, Ṣaṇḍa, Tvaṣṭṛ, Dharātra. Amarka and Ṣaṇḍa were
advisors to Hiraṇyakaśipu. He also married Indra’s daughter Jayanti
and bore a daughter named Devayānī.
4. Devī Bhāgavata Purāṇa narrates the legend of the slaying of
Śukrācārya’s mother, Devī Kāvyamātā by Lord Viṣṇu. Once, the
Asuras fought a war against the Devatās, and their Guru Śukrācārya
decided to seek the favour of the Lord Śiva to defeat the Devatās. He
started penance on Mount Kailāśa, Lord Śiva’s abode, leaving the
Asuras unprotected. The Devatās came to know of Śukrācārya’s
whereabouts and waged war on the Asuras again. The Asuras rushed
to the Hermitage of Śukrācārya while being chased by Lord Viṣṇu
and the Devatās. Males were not present at the hermitage when
Asuras arrived. Śukrācārya and his father were not present there.
Devī Kāvyamātā followed Atithi Dharma and gave protection to
Asuras for several months.
5. The hermitage was covered by an invisible protective shield that
even Indra could not penetrate. Devas, who arrived at the hermitage,
requested the wife of Bhṛgu to release asuras from the hermitage.
However, she refused and said they were her Atithis (guests). It is
not rational to subject the Atithis to danger when they came for
protection. With one glance, Kāvyamātā put all the Devatās into a
deep sleep. By her meditative power, Kāvyamātā terrified Devarāja
Indra, putting him into a state of paralysis.

18Ūrjjasvatī is a daughter born to Priyavrata, the son of Manu Svāyambhuva, by Surūpā

the daughter of Viśvakarmā. Ūrjjasvatī had ten brothers. (Devī Bhāgavata, Skandha 8).
Priyavrata gave Ūrjjasvatī to the teacher-priest Śukra. Devayānī, the wife of Yayāti, was
the daughter born to Śukra by Ūrjjasvatī. (Bhāgavata, Skandha 5).
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6. Lord Viṣṇu assessed the situation and surmised that he would have
to break the armour of hermitage to protect the world from aeons of
chaos that would be ushered with the victory of the Asuras. Lord
Viṣṇu summoned his Sudarśana Cakra and broke the protective
shield around the hermitage. While doing so, Devī Kāvyamātā’s head
got severed who was protecting her guests. Maharṣi Bhṛgu, became
enraged when he returned to his hermitage and cursed Lord Viṣṇu
for his sin of woman-slaughter, saying that Lord Viṣṇu would have to
take countless avatars on Earth and suffer pain and confinement due
to his sin. Lord Viṣṇu, who himself is the granter of the boons and
curses, accepted this curse of the grieving Maharṣi. When
Śukrācārya comes to know about this incident, he pledges to wage
war against Devatās and help the Asuras, as a revenge of Lord
Viṣṇu’s deed to his mother.
7. When Bṛhaspati became the Guru of the Devas, as a matter of
revenge, Śukrācarya decided to become the Guru of Asuras. He
helped them achieve victory over the Devatās and used his
knowledge of Mṛtasañjīvanī vidyā to revive the dead.
8. According to a legend, when Lord Viṣṇu took the Avatāra of Vamana.
Vamana Deva comes to take the three worlds as alms from the Asura
king Bali. Lord Viṣṇu wanted to deceive the king Bali who was the
grandson of the great king Prahlāda, to help the Devatās.
Śukrācarya identifies him immediately and warns the King.
However, the King is a man of his word and offers the gift to Vamana
Deva. Śukrācarya, annoyed with the pride of the king, shrinks
himself with his powers and sits in the spout of the Kamaṇḍalu, from
which water had to be poured to seal the promise to Lord Viṣṇu’s
disguise. Then Vamana pierced his eye with a stick and got his gift to
obtain three lokas from Bali. That is how Śukrācārya became the one
with a single eye.
9. In the time of the Mahābhārata, Śukrācarya is mentioned as one of
the mentors of Bhīṣma Pitāmaha, having taught him political science
in his youth.
10. Bṛhaspati sent his son Kacha to learn the secret of the Mṛta-
sañjīvanī mantra from Śukrācārya. The idea was to help the Devatās
with the knowledge of this secret who were losing the war to the
Asuras due to the power of Mṛtasañjīvanī Mantra of Śukrācārya.
Bṛhaspati advises Kacha first to impress Devayānī to impress
Śukrācārya, who was very fond of his daughter. Kacha followed his
advice and deluded Devayānī into his love. In the meantime, the
Asuras wanted to kill Kacha, as they came to know about Bṛhaspati’s
ploy to obtain the Mantra surreptitiously. They attempted several
times to kill Kacha, and every time they kill, Śukrācarya revives him
with his art on the insistence of Devayānī.

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11. The Asuras finally managed to kill him, mix his remains with
alcohol, and serve it to Śukrācarya. Śukrācarya unknowingly
consumes that, and when he tries to revive Kacha, he realises that
Kacha is in his stomach. He teaches Kacha the Mantra and tells him
to come out. Kacha comes out by tearing his Guru’s stomach open
and brings his life back with the help of Mantra. Kacha starts his
journey back to Devaloka when Devayānī expresses her love for him
and asks him to marry her. Kacha tells her that she is like a sister to
him as she was the daughter of his Guru, equivalent to his father.
This infuriates Devayānī whereby she curses him that he shall not
remember and never get to use the Mṛtasañjīvanī Mantra during the
time he needs it the most. During a fierce battle between the Devatās
and the Asuras, Kacha decided to use the Mṛtasañjīvanī Mantra to
bring back the dead Devatās to life. Still, during this moment,
Devayānī’s curse activates, and this causes him not to remember the
mantra. This brought an upper hand for the Asuras in the great
battle between Devas and Asuras.
12. The famous disciples of Śukrācārya are (1) Kacha: The son of
Bṛhaspati. Kacha won Śukrācārya’s trust and ultimately succeeded
in learning the Mṛtasañjīvanī Mantra from Śukrācarya. (2)
Vṛṣaparvā: King of the Asuras and father of Śarmiṣṭhā, the
ancestress of the Pandavas and the Kauravas. (3) Prahlāda: Devotee
of Lord Viṣṇu and the most powerful King of the Asuras. (4) Bali:
Grandson of Prahlāda, King of Asuras and a devotee of Lord Viṣṇu.
(5) Daṇḍa: The youngest and the most irresponsible son of King
Ikṣvāku of Ayodhya. Though he was obedient to Śukrācarya, he was
slain when he violated Śukra’s daughter against her will. Hence, his
former kingdom turned into the Daṇḍakāraṇya forests; (6) Pṛthu:
The first consecrated King and the first true Kṣatriya. (6) Bhīṣma
Pitāmaha: The son of King Shantanu. He studied all branches of
knowledge and statecraft from Śukrācarya.

2.1.3.6.5
PLACES OF WORSHIP

AGNĪŚVARAR KOIL, KANJANŪR

1. Agnīśvarar Koil at Kanjanūr is one of the famous temples of Śukra
Devatā. Also known as Śukra Navagraha Sthalam, Agnīśvarar Koil
is around 18 km from Kumbakoṇam and 2 km to the east from
Sūryanār Koil, on the Kallanai- Poompuhar road, in Tamilnadu.
2. Like other Navagraha Temples in Tamilnadu, the presiding Devatā
of Agnīśvarar Koil is Lord Śiva and Devī Pārvati. Lord Śiva is
worshipped here as Agnīśvarar, as it is believed that Lord Agni
worshipped Lord Śiva here. Devī Pārvati is worshipped here as Devī
Karpagambal.

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3. It is believed that Lord Brahmā was blessed with a vision of Śiva’s

marriage with Devī Pārvati here. The Brahmaliṅga enshrined in the
Agnīśvarar Temple is worshipped by Lord Brahmā. Another essential
feature is that the Oil Abhiṣekam performed to the main Śivaliṅgam
is fully absorbed by the Mūrti. There is no separate Sannidhi for
Śukra Devatā as Lord Śiva himself is believed to have incarnated as
Śukra here. One of the unique features of the temple is that the Vilva
(Indian bael) leaf seen here is five in number, whereas it usually is
three.
4. Located on the northern banks of river Cauvery, Kanjanūr
Agnīśvarar Temple or Kanjanur Agnīśvarar Svāmi Temple is built
with two Prākārams. A five-tiered Rājagopuram is seen at its
entrance. Other Devatās worshipped here are Mānakkanjārar,
Nayanmār and Kalikkāmar. Images that describe the legends
relating to Śrī Haradatta Śivācāryar of Vaiṣṇava origin, inscriptions
from the Chola and Vijayanagar periods and stone Mūrti of
Naṭarājar and Śivagami are seen in this temple.
5. The Naṭarājar Sabhā is referred to as the Mukti Maṇḍapam, and the
Śiva Tāṇḍavam here is called as Mukti Tāṇḍavam. Legend says that
here Lord Śiva blessed Maharṣi Parāśara with a vision of the cosmic
dance, Mukti Tāṇḍavam. This shrine is also referred to as
Palāsavanam, Brahmapuri, Agnistalam, and Nīlakudi.
6. Six worship services are offered daily. Śukravāra is considered
auspicious to pray Śukra Devatā. Śukra, the next most Śubhagraha
after Bṛhaspati, bestows his devotees with wealth and prosperity.
Śukra Devatā is offered with white Lotus, white cloth, diamond and
‘mochai (fava bean)’ powder to remove any obstacles in life and work
caused by Śukra Doṣa in a person’s Kuṇḍalī.
7. A festival to honour Haradatta Śivācāryar is celebrated in the Tamil
month of Tai (Makara Sūrya) every year. Besides, Mahāśivarātri, Ādi
Pūram (Karka Sūrya), Navarātri, and Ārdrā Darśanam are also
celebrated with much importance.

2.1 .3 . 7
ŚAN I G RA HA

Names: Kona, Manda, Sani, Kṛṣṇa, Sūryaputra, Yama, Paṅgu,

Śanaiścara, Sauri, Kāla and Chāyāsuta; Father: Sūrya; Mother: Chāyā;
Sibling: Manu, Yama, Yamuna, Aśvinīkumar, Tāpatī, Bhadra, Sugriva,
Karṇa and Suvarcalā; Consort: Nilā Devī (Jyeṣṭhā Devī); Children:
Guḻika, Māndi; Vāhana: Crow
Dhyāna: dhyāyen nīlaśiloccaya dyuti nibhaṃ nīlāravindāsanaṃ
devaṃ dīpta viśāla locanayutaṃ nitya kṣudhā kopinam। nirmāṃsodara-
śuṣka dīrgha vapuṣaṃ raudrākṛtiṃ bhīṣaṇaṃ dīrghasmaśrujaṭā yutaṃ
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grahapatiṃ sauraṃ sadāhaṃ bhaje॥ I always salute that Śani who is the
Lord of Grahas, who has a body; colour like a blue stone, who sits on a blue
lotus flower; Who has wide shining eyes, who is always angry because of
hunger; Who has a lean dried body without any flesh, who is always angry;
Who is fearsome and who has long beard and hair.
Śanideva denotes the punishment that we must receive for all our
past misdeeds. He makes us believe that Karma is above all, and there is
no rescue from our misdeeds. Like our past good deeds manifest in the form
of comfort and prosperity in this life, the misdeeds transform into negative
experiences, worries and poverty. In a way, Śanideva is a great teacher
who teaches us tolerance, patience, perseverance, and penance. Śanideva
punishes those who follow the path of evil; hence, he is considered a trouble
giver, also a well-wisher. Śanideva is generally shown with four hands
riding upon a chariot, buffalo, or vulture. He is seen holding a sword,
arrows and two daggers. Śanaiścara is dark-complexioned and is shown
clad in a black garment. He is the Kāraka for 6/8/12, which are called the
Dusthānas. He governs over Śanivāra and the gemstone Neelam or Blue
Sapphire. Among the Rāśis, he governs Makara and Kumbha. Śani is also
known as Chāyāsuta or Sūryaputra as he is the son of Sūryadeva and Devī
Chāyā. Yama, the God of death, is his elder brother and one who is born
from Sūryadeva and Devī Saṅjñā.
A favourably placed Śanideva in the Kuṇḍalī indicates a successful
career, healthy life, and prosperity. He also bestows upon one leadership
qualities, fame and recognition among the masses. Lord Śanideva is known
as Dharmarāja, and he blesses those who are righteous. If he is
unfavourably placed in a Kuṇḍalī, he can make one’s life worse than hell.
A poorly placed Śanideva in a Kuṇḍalī indicates health trouble such as
arthritis, rheumatism, gout, insufficient blood supply, asthma, impotence,
tuberculosis, and several other diseases. His influence on the disease
Kāraka Graha, Rāśi and Bhāvas make things chronic and long-drawn.
When Śani passes through the 12, 1, 2 of one’s Janmarāśi, he gives rise to
the feared Sāṛhesātī, which is terrible to many. This is mainly troublesome
when one is in the earning age. Likewise, the Aṣṭama Śani is also dreaded,
which happens when Śanideva transits the 8 th from the Janmarāśi. One
suffering from Śani Doṣa can fast on Śanivāra, worship Lord Hanumāna,
or chant Rudra camakam. Worship of Lord Śiva also helps overcome the
troubles caused by Śani Doṣa.
Śani is the most inauspicious among all the Grahas, the
significator for the Dusthānas. However, it is best placed in a Triṣaḍāya (3,
6, 11) ensuring success. It is well placed in the 10 th house, provided it
occupies a good Rāśi, and the 10th Lord is strong. In the Lagna, he gives
good results only when he is in a good Rāśi; else, it can make life miserable
and one without purpose. In the 2nd house, he gives good results only when
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the native leaves his homeland and settles elsewhere. He is not favourable
in the Mokṣa Trikoṇa (4, 8, 12), where he causes much stress and suffering.
In the 8th house, even if he gives good longevity, he can also give chronic
diseases. He is also not welcome in the Trikoṇas. But his adversities are
lesser if it occupies a Good Rāśi (Sva, Ucca, Mūla, Mitra).
According to Śrī Pṛthuyaśa, the results of Śani’s placement in
different Bhāvas are: (1) Lagna: sickly childhood, dirty, wanderer, wicked
in nature, not loyal to women, windy temperament, disabled; Sva or Ucca
Rāśi: chief of his clan, wise, wealthy, king; (2) Dhana: devoid of paternal
legacy, endowed with self-respect, courage, wealth, learned; (3) Sahaja:
brave, unkind, witty, disrespected; (4) Sukha: troubled by his relatives,
not have many sons, unhappy; (5) Suta: dull-witted, limited number of
sons, suffer from eye diseases, wanderer; (6) Ari: helpful, free from any
enemies and diseases, incredibly famous; (7) Dara: mean, fickle-minded,
grieving, fond of his wife even though she may be wicked; (8) Randhra:
wealthy, sickly, not have many sons, weak sighted and fickle-minded; (9)
Dharma: hold the flag of Dharma aloft, great expert, greatly wise and just,
have sons; (10) Karma: good mental disposition, wealthy, chief of his clan,
happy; (11) Lābha: lordly disposition, famous, scientist, expert in the use
of weapons (and surgery); (12) Vyāya: blame others, heavy expenditure,
unhappy.
2.1.3.7.1
FORM AND APPEARANCE

Emaciated and tall physique (kṛśdīrghatanuḥ), dark complexion,

tawny and deep-set eyes (piṅgadṛṣṭya), large teeth(sthūladanto), large
nails, stiff and coarse hair (khararomakaco), stiff limbs, lame (paṁguḥ),
body full of arteries and veins, predominant with Vāta (anilātmakaḥ),
indolent (alasaḥ), exceedingly humiliating, cruel, no mercy, dull-headed,
dirty, sinful disposition, fierce, the personification of anger, ripe with old
age, adorned in silky black robes, governs over muscles in the body.
1. Bṛhatparāśara 3.29. कृ श्िीर्कतनुः शौररः लपङ् गदृष्ट्यलनिात्मकः । स्थूििन्तोऽिसः पंगुः
खररोमकचो लद्वज ॥ २९॥ kṛśdīrgha tanuḥ śauriḥ piṅga dṛṣṭy anilātmakaḥ ।
sthūla danto’lasaḥ paṃguḥ khararomakaco dvija ॥ 29॥ Śani has an
emaciated and long physique, has tawny eyes, is windy in
temperament, has big teeth, is lazy and lame and has coarse hair.
2. Bṛhajjātaka 2.11b. mando’lasaḥ kapiladṛk kṛśadīrgha gātraḥ
sthūladvijaḥ paruṣaroma kaco’nilātmā ।मन्िोऽिसः कलपिदृक् कृ शिीर्क गात्रः
स्थूिलद्वजः परुषरोम कचोऽलनिात्मा। Śani is lazy, has yellowish eyes, lean tall
body, stout teeth, and rough hairs. He is of a windy temperament.
3. Sārāvalī 4.27. Śani has red and depressed eyes, an emaciated body,
prominent veins, lazy, black-bodied, and windy temperament. He is a
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talebearer. He is muscular, unkind, foolish, has large nails and teeth,

is very dirty, impure, Tamasic in disposition, fierce, short-tempered,
and old (worn out). He adores black apparel.
4. Phaladīpikā 2.14. Śani is dark in form, lame, and has the wind in
his composition. He has deep eyes and a lean and tall body full of
arteries and veins. He is idle and is exceedingly calumniating. He
governs the muscle in the body. He is cruel and has no pity. He is
dull headed. He has got large nails, teeth, stiff hair, and limbs. He is
dirty and is of a sinful disposition. He is fierce and is a
personification of anger. He is ripe with old age and wears a black
garment.
5. Horāsāra 2.30. Śani has hard nails, teeth, and hair. He is deceptive.
He has long hands and feet. His constitution is bilious. He has
prominent veins, is indolent and peaceless.

2.1.3.7.2
NAVAGRAHA STOTRA

नीलञ्जनसमा ासां रतवपत्रु ां यमाग्रजम्। छाया मा यण्डसम् ू ां ां नमातम शनैश्चरम्॥७॥

nīlañjanasamābhāsaṁ raviputraṁ yamāgrajam। chāyā
mārtaṇḍasambhūtaṁ taṁ namāmi śanaiścaram॥7॥

One whose lustre is that of collyrium (nīlañjanasamābhāsaṁ), is

the son of Sūrya (raviputraṁ) and the elder brother of Yama
(yamāgrajam), born out of the union of Chāyā and Sūrya (chāyā
mārtaṇḍasambhūtaṁ), obeisance to that Śani (taṁ namāmi śanaiścaram).
2.1.3.7.3
SIGNIFICATIONS

Phaladīpikā
(1) longevity, (2) death, (3) fear, (4) degradation, (5) misery, (6)
humiliation, (7) sickness, (8) poverty, (9) labourer, (10) reproach, (11)
sin, (12) impurity, (13) censure, (14) misfortune, (15) constancy, (16)
resorting to low people, (17) buffalo, (18) drowsiness, (19) debts, (20)
iron, (21) servitude, (22) agricultural implements, (23) jail and captivity

2.1.3.7.3.1
PHALADĪPIKĀ (JĪVA KĀRAKATVAS)

(1) oil monger, (2) servant, (3) vile person, (4) hunter, (5)
blacksmith, (6) elephant, (7) crow, (8) and cuckoo bird.

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2.1.3.7.3.2
SĀRĀVALĪ

(1) lead, (2) zinc, (3) black metals, (4) inferior grains, (5) dead
relatives, (6) fools, (7) servants, (8) mean women, (9) saleable goods, (10)
poor people, (11) and self-restraint (yama).

2.1.3.7.3.3
UTTARAKĀLĀMṚTA

Śloka 5.45½-50. (1) Troubles like disease, etc. (jāḍyādi), (1a)

obstruction (pratibandhaka), (2) horse (aśva), (3) elephant (gaja), (4) skin
(carma), (5) income (āya), (6) rule or standard or proof (pramāṇāni saṃ),
(7) distress (kleśo), (8) sickness (vyādhi), (9) misunderstanding or
opposition (virodha), (10) misery (duḥkha), (11) death (maraṇa), (12)
happiness through a woman (strīsaukhya), (13) maid servant (dāsī), (14)
asses and mules (kharāḥ), (15) outcaste (caṇḍālā), (16) one with disfigured
limbs (vikṛtāṅgino), (17) roving in the woods (vanacarā), (18) repulsive,
disgusting (bībhatsa), (19) charity (dāna), (20) a Lord (iśvarā), (21)
longevity (āyurdāya), (22) eunuch (napuṃsak), (23) one born of the lowest
caste (āntyaja), (24) birds (khagās), (25) the three sacred fires (tredhāgni),
(26) a servile duty (dāsakriyāḥ), (27) unrighteous conduct (ācāretara), (28)
one without manliness (riktapauruṣa), (29) uttering falsehood
(mṛṣāvāditva), (30) lasting long (dīrgha)
(31) wind (anilā), (32) old age (vṛddha), (33) tendon, muscle (snāyu),
(31) strong at the conclusion of day (dināntavīrya), (35) Śiśira Ṛtu or winter
season (śiśirav), (36) excessive anger (atyantakopa), (37) exertion
(śramāḥ), (38) born of a lowly woman (kukṣetrodita), (39) born into
adultery (kuṇḍa), (40) a widow’s bastard child (golakanir), (41) dirty cloth
(mālinyavastraṃ), (41a) dirty house (gṛhaṃ), (42) a mind turned to dirty
things (tādṛgvastumanovicāra), (43) friendship with the wicked
(khalamaitrī), (44) black colour (kṛṣṇa), (45) sinful (pāpāni ca), (46) cruelty
(kraurya), (47) ashes (bhasma ca), (48) black or blue grains (nīladhānya),
(49) precious gemstones (maṇi), (50) iron (loha), (51) nobility (udārya), (52)
a year (saṃvatsarāḥ), (53) Śūdra (śūdro), (54) Vaisya (vit), (55) kāraka for
father for one born at night (vipitṛkārako), (56) foreign learning or learning
of another caste (anyakulavidyāsaṅgrahaḥ), (57) lame, crippled (paṃgutā),
(58) severe, harsh, fierce (tīkṣṇaṃ), (59) a blanket (kambalavastra), (60)
west facing (paścimamukhe)
(61) remedies for restoring to life, rejuvenation (sañjīvanopāyakā),
(62) downward looking (adhodṛṣṭī), (63) living by agriculture (kṛṣijīvanā),
(64) a room where weapons are kept (yudhagṛha), (65) a relatives (jñātir),
(66) an external position (bahiḥ sthānakāḥ), (67) fond of the North-eastern
direction (īśānyapriya), (68) serpent-world (nāgaloka), (69) downfall
(patane), (70) battle (saṅgrāma), (71) wandering (sañcāritā), (72) a spear
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(śalyaṃ), (73) lead (sīsa), (74) misdirected strength (kaduṣṭa vikrama), (75)
the Turks (turuṣkā), (76) torn clothes or things (jīrṇa), (77) oil (taile’pi ca),
(78) wood (dāru), (79) Brāhmaṇa (brāhmaṇa), (80) the quality of Tamas
(tāmase ca), (81) wandering in places filled with poisonous creatures
(viṣabhūsañcāra), (82) hard-heartedness (kāṭhinyake), (83) fear (bhīti),
(34.) longstanding distress (dīrghaniṣāda), (85) strange or ugly hair
(vaikṛtaśirojā), (86) whole sovereignty (sarvarājyaṃ), (87) alarm (bhayam),
(88) goats and the like (chāgādyā)ˆ (89) buffaloes and the like ( mahiṣ Mayo ),
(90) indulge in sexual pleasure (ratirato), (91) dressing oneself for amorous
acts (vastrādiśṛṃgāratā), (92) worshipper of God Yama (mṛtyūpāsaka),
(93) dog (sā amegha ), (94) theft (haraṇā ), (95) inclination to commit cruel
deeds (kāṭhinyacittaṃ).
2.1.3.7.4
LEGENDS

1. According to Skanda Purāṇa, Sūryadeva was married to Dakṣa

Kanyā Saṅjñā. SaṢjñā could not tilera the radiance of Sūryadeva.
She felt that she could increase her ability to withstand Sūrya’s
radiance by doing penance. She proved to be a devout wife, looking
after the needs of Sūryadeva diligently. From Sūryadeva, she had
three children, viz., Vaivasvata Manu, Dharmarāja Yāma, and
daughter Yamuna. Saṅjñā loved her children very much. With time
when the penance of Saṅjñā started to wear away, she could no
longer tolerate the radiance of her spouse Sūryadeva. One day, she
thought of going to her parent’s home or an isolated place to
undertake great penance.
2. By strength of her penance, Saṅjñā created ‘Chāyā’, i.e., a shadow
(replica) of herself and named her Suvarna and asked her to look
after her spouse and children, in her absence. She told her if any
problem arose, she should call her, and she would come rushing to
her. But she cautioned her that she must remember that she was
Chāyā, not Saṅjñā, and nobody should know this difference.
3. Saṅjñā handed over her responsibilities to Chāyā and went away to
her parents place. She went home and told her father that she could
not withstand the radiance S yadeva, and therefore, without
telling her husband, she came back. When Dakṣa saw his daughter
returning, he advised her that she only lived with her husband. The
dejected Saṅjñā did not follow her father’s advice and instead
transformed herself into a mare, resided in the Himalayas, and
started penance.
4. ‘Chāyā’ performed the role of dutiful wife and looked after Sūrya’s
needs well. In the absence of Saṅjñā, the union of Sūryadeva and
Chāyā begot three children, Sraddhadeva Manu, Śanideva and
daughter Bhadra (Tāpatī). Without realizing that Chāyā was a
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substitute of Saṅjñā, Sūryadeva spent his time happily with Chāyā,

never doubted anything.
5. One day Śanideva was very hungry, and he asked his mother to give
him something to eat. She asked him to wait until she made her first
offering to God. But Śanideva insisted on serving him first and, in
anger, kicked his mother, Chāyā. She, in return, cursed him that his
leg would break. Śanideva reported the matter to his father, Sūrya.
Sūrya said, “a mother would never curse a son like this.” Sūrya
observed Chāyā closely and realised the true identity that she was
not Saṅjñā. Sūrya was enraged and asked her who she was. Chāyā
confessed that she was a Chāyā of Saṅjñā and that Saṅjñā had gone
to the Himalaya for penance. Sūrya told Śanideva that Chāyā was
his mother and her curse would not go in vain. It is, therefore, that
Śanideva has one lame leg.
6. According to another legend, the creation of Śanideva was the result
of Maharṣi Kaśyapa’s great Yajña. When Śanideva was in the womb
of Chāyā, the devout worshipper of Lord Śiva was so engrossed in
penance of Lord Śiva that she did not care for her food even. She
prayed so intensely during her penance that the prayers profoundly
influenced the child in her womb. As a result of such a great penance
of Chāyā, without food and shade in the blazing Sūrya, the
complexion of Śanideva became black. When Śanideva was born,
Sūrya was surprised to see his dark complexion. He began to doubt
Chāyā. He insulted Chāyā by saying that this was not his son.
7. From birth itself, Śanideva had inherited the great powers of his
mother’s penance. He saw that his father was insulting his mother.
He saw his father with a cruel gaze. As a result, his father’s body was
charred black. The horses of Sūryadeva’s chariot stopped. The chariot
would not move. Worried, Sūryadeva called out to Lord Śiva. Lord
Śiva advised Sūryadeva and explained to him what had happened.
That is, because of him, the respect of mother and child had been
tarnished and insulted. Sūryadeva accepted his fault and apologized.
After that, he regained his glorious looks and the power of his
chariot’s horses. Since then, Śanideva became a good son to his father
and mother and an ardent disciple of Lord Śiva.
8. According to Hindu iconology, Śanideva is lame and limp, as he was
injured while fighting with his brother Yama in his childhood. He is
represented riding a chariot, pulled by a crow or a vulture or an iron
chariot with eight horses and carrying a bow and arrow.
9. The worship of Lord Hanumāna is a panacea for the harsh effects of
the unfavourable’ Śani Devatā. In the Rāmāyaṇa, Lord Hanumāna is
said to have rescued Śani erom the clutches of Rāvaṇa. In gratitude,
Śani promised Hanumāna that anyone who prayed to Him
(Hanumānm)% especiall n Śan āra, wo ld bt rrs ued from the

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“malefic” effects of Śani, or at the very least, the effects would be

softened.
10. Once when Śanideva was in meditation, his wife approached him.
She wanted to give him her love and tried to entice him with her
beauty. Śanideva, however, being deep in meditation, was oblivious
of his surroundings. Deeply engrossed in meditation, he did not
notice her. Feeling insulted, she cursed him that whoever is aspected
by Śanideva will meet with misfortune and destruction.
11. Once Śanideva told Lord Śiva that he wanted to come and stay with
him. Lord Śiva asked - “What is the use of your staying with me? But
still, when you plan to live with me, let me first know about it, and
then only you enter me.” Śanideva said, “All right.” and two days
after, Śanideva came to Lord Śiva at his home in Banaras and said -
“Now I want to enter your body.” Hearing this, Lord Śiva jumped into
the River Gaṅgā and remained there in Samadhi for 7 and 1/2 years.
When that period had passed, he came out of the river and smilingly
asked Śanideva - “What could you do to me?” Śanideva said -
“Although you rule Triloka, to avoid me you had to remain in
Samādhi in Gaṅgā River for 7 and 1/2 years. Is that not enough to
you? And you call it “doing nothing” to you?” God Śiva saluted
Śanideva and thanked him, saying - “Your power is indeed great; you
are the most terrible Graha in the world, and an average man cannot
survive your punishment.”
12. Śanideva did not even spare Lord Śrī Rāma. When Śanideva began
passing over Lord Śrī Rāma’s Janmarāśi, he was forced to leave his
kingdom and go to exile for 14 years. He was an incarnation of Lord
Viṣṇu Himself. Rāvaṇa stole even his wife, and he had to wander in
search of her.
13. When he came over King Hariścandra, the event so perplexed his
mind that he left his kingdom for Banaras, where he was sold into
slavery. His wife was also sold, and he had to pass through seven and
a half years of tribulations. His wife, Shaivya, became the servant of
a Brāhmaṇa, and the ruler of the cremation ground employed him to
strip the corpses of their clothes and valuables before they were
consigned to the flames.
14. King Nala had to experience a Sāṛhesātī which caused him and his
queen Damayanti to leave their kingdom and encounter profound
grief as they wandered in the forests.
15. Due to the effects of Sāṛhesātī, Yudhishthira and his brothers were
also exiled for 13 years, and the 100 Kauravas were decimated at
Pandavas’ hands.
16. Rāvaṇa had gained control of all the Navagrahas. He installed them
face down on the nine steps going to his throne. Each morning when
he went to his throne to sit there, he would firmly step on the back of

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each Graha. To teach him a lesson, Śanideva asked Nārada Muni to

tell Rāvaṇa to turn the Grahas on to their backs so that Śanideva
could gaze at Rāvaṇa. So, on Nārada Muni’s instigation as soon as
Rāvaṇa turned that Grahas over onto their backs and arranged them
neatly on his steps, Śanideva’s gaze fell on him, and his mind became
deluded. Within a few months, he kidnapped Devī Sitā, Lord Rāma
invaded Laṅkā, and his all brothers and friends, army and people
were slaughtered in that war.
17. According to Brahmā Vaivarta Purāṇa, on the insistence of Lord
Śiva, Devī Pārvati fasted for a year (puṇyaka vrata) to propitiate
Lord Viṣṇu so that he would grant her a son. Lord Viṣṇu, after the
completion of the vrata, announced that he would incarnate himself
as her son in every Kalpa (aeon). Accordingly, Lord Gaṇeśa was born
to Devī Pārvati as a charming infant. This event was celebrated with
great enthusiasm, and all the Devatās were invited to take a look at
the baby. However, Śanideva hesitated to look at the baby since he
was cursed with the gaze of destruction. Śanideva came to a decision
and looked at the Devī Pārvati’s baby from the edge of his left eye.
However, Devī Pārvati insisted that he look at the baby, which
Śanideva did, and immediately the infant’s head fell off. Seeing Lord
Śiva and Devī Pārvati grief-stricken, Lord Viṣṇu mounted on Garuṛa,
his divine eagle, and rushed to the banks of the Puṣpabhadrā river,
from where he brought back the head of a young elephant. The
elephant’s head was joined with the headless body of Devī Pārvati’s
son, thus reviving him. The infant was named Gaṇeśa, and all the
Gods blessed Gaṇeśa and wished Him power and prosperity.

2.1.3.7.5
PLACES OF WORSHIP

1. The two significant temples of worship of Śani Devatā are the Śani
Shingnapur Temple of Maharashtra and the Dharbaraṇyeśvarar
Temple, Tirunallar, Tamilnadu.

ŚANI SHINGNAPUR TEMPLE OF MAHARASHTRA

2. Śani Shingnapur Temple is one of the famous Śani Devatā Temples
in India, situated in the village of Shingnapur in the Ahmednagar
district of Maharashtra. The Mūrti of Śani Devatā here is a
Svayambhu (i.e., emerged on its own), a five-and-a-half-foot-high
black rock installed on an open-air platform. At the side of the Śani
Devatā’s Mūrti is a Triśūla and a Nandi is on the south side. There
are also small idols of Lord Śiva and Lord Hanumāna in the front.
3. The story of the Svayambhu statue, handed down from generations
through word of mouth, goes something like this: When the Shepherd
touched the stone with a pointed rod, the stone started bleeding. The
shepherds were bewildered. Soon the whole village gathered around
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to watch the miracle. Lord Śanaiścara appeared in the dream of the

most devoted and pious of the shepherds on that night. He told the
shepherd that he is “Lord Śanaiścara”. He also said that the unique
looking black stone is his Svayambhu form. The shepherd prayed and
asked the Lord whether he should construct a temple for him. Lord
Śanaiścara said there is no need for a roof as the whole sky is his
roof, and he preferred to be under the open sky. He asked the
shepherd to do daily Pujā and “Tailabhiṣekam” (oil Abhiṣekam) every
Śanivāra without fail. He also promised the whole hamlet no fear of
dacoits, burglars, or thieves.
4. To perform Pujā at this place, the devotees must take a head bath
and proceed in wet clothes to the platform of Lord Śanaiścara. The
devotees generally wear Saffron-coloured attire. No priest exists here
to perform the Pujā. Devotees themselves perform the Pujā in the
form of circumambulations, offering prayers and performing
Abhiṣekam with water from the holy well nearby and sesame oil.
Male devotees can go up to the platform wearing wet cloth. However,
women offer their Pujā without climbing the platform.
5. Devotees offer sesame oil in multiples of a quarter, coconut, dried
dates, dried coconut, betel nut, rice, turmeric, kumkum, gulal, neel,
sugar, calotropis flowers preferably blue, black cloth, curds, and milk
for Abhiṣekam.
6. Śani Amāvasyā or Amāvasyā, which falls on a Śanivāra, is
considered to be the most auspicious occasion to worship Lord
Śanaiścara at Śani Shingnapur. A substantial fair and a palanquin
procession of Lord Śanaiścara are held on this day. Apart from Śani
Amāvasyā, worshipping Śani Devatā on any Śanivāra is considered
to be very favourable.
7. Śani Jayanti is considered the day on which Śani Devatā was born or
appeared on earth. It is also known as Śanaiścara Jayanti and
observed on Amāvasyā in Vaiśākha month (Meṣa Candramāsa). On
this day, the Mūrti appears blue. ‘Pañcāmṛta’ and ‘Gaṅgājala’ are
used for cleaning the Mūrti of Lord Śanaiścara.
8. The uniqueness of Shingnapur is that no house in the village has
doors but only door frames. No theft is reported here, and the
villagers never keep their valuables under lock and key. It is believed
that Lord Śanaiścara punishes anyone attempting theft. Curtain is
the only barrier they use to keep out stray animals.

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DHARBARAṆYEŚVARAR TEMPLE, TIRUNALLAR

9. Śrī Dharbaraṇyeśvarar Temple is a famous Śani Devatā Temples in
Tamilnadu, India. The Temple is located at Tirunallar, about 5 km
west of Karaikal, on the Karaikal-Mayiladuthurai-Kumbakoṇam bus
route, in Karaikal District, Tamilnadu.
10. Like other Navagraha Sthalam in Tamilnadu, Śrī Dharbaraṇye-
śvarar Temple also enshrines Lord Śiva as the main presiding
Devatā. Lord Śiva is known as Dharbaraṇyeśvarar here and Devī
Pārvati as Devī Prāṇāmambikā. The magnificent shrine dedicated to
Śani Devatā near the inner tower is known as ‘Kattai (smaller)
Gopuram’. Śani Devatā faces east with ‘Abhaya Varada Hastam’ and
is considered the ‘Anugraha Mūrti’ (blessing form). His Mūrti is
placed in between the presiding Devatās.
11. Located on the southern banks of river Cauvery, Tirunallar temple
has a five-tiered Rājagopuram and faces east. Tyāgarājar shrine is
found at the southern entrance, and in front of it is the emerald
‘Nakavidangar,’ installed by Musukunda Chakravarthy. The place
was initially called Dharbaraṇyam, or the place in a forest of Kusa
grass (Dharbam). Its architectural features date back to the Chola
period. Tirunallar is one of the 7 Saptavitanka sthalams of Tyāgarāja
connected with the Musukunda Chola legend and Tiruvarur -
housing Nagavitankar (Unmatta Natanam). The seven
Vitankastalams are Tiruvarur, Tirukkuvalai, Tirukkaaraivaasal,
Tirumaraikkaadu, Tirunaagai, Tirunallaaru, and Tiruvaimur.
12. Śani Devatā is attired in black, and his grain is sesame. He can be
offered flowers, vanni19 and blue kuvalai (blue water lily), and rice
mixed with sesame powder. Special Pujās and Abhiṣekam are
performed on Śanivāra as this day is considered special of Lord Śani.
13. According to a legend, King Nala was severely affected by numerous
problems due to the adverse effects of Śani Devatā. He took a holy
dip at the temple tank Nala Tīrtham and relieved the evil effects.
14. When Śani Devatā passes through the ‘Janmarāśi’ in one’s birth
chart, he is said to cause difficulties to a person, and when he passes
through the eighth house from one’s Janmarāśi (i.e., Aṣṭama Śani),
he casts more challenges. However, the adverse effects of Śani can be
relieved through prayer and by performing Pujā to appease Śani
Devatā. Śani transits from one Rāśi to another every 2 ½ years,
known as ‘Śani Peyarchi’. Śani Peyarchi is one of the best-known
festivals celebrated at this Temple. On this auspicious occasion, Śani
Devatā’s Mūrti is taken in a procession around the town.

19Vanni flower is of Fabaceae legume family, having a scientific name of Prosopis juliflora.
Commonly known as: algaroba, mesquite. In Hindi it is called jungli kikar, kabuli-kikar, or
vilayati babul. In Kannada it is called bellari jali, vilayati shami in Marathi and mulla
thumma in Telugu.
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15. Apart from daily worship services performed five times daily,
Dharbaraṇyeśvarar Śani Temple hosts several festivals throughout
the year. On Tamil New year (Meṣa Saṅkrānti), Lord Tyāgarāja is
taken in a procession. An eighteen-day festival is performed in the
Tamil month of Vaikāsi (Vṛṣabha Sūrya). Festivals related to Lord
Naṭarājar are held during the month of Āni (Mithuna Sūrya). Several
special services are performed to the Emerald Lingam on the
Pūrṇimā night in the month of Puraṭṭāsi (Kanyā Sūrya). Besides,
Navarātri, Kārttikai Dīpam (Vṛścika Sūrya) and Paṅkuni Uthiram
(Mīna Sūrya) are also celebrated here with much devotion.

2.1 .3 . 8
RĀ H U GR AH A

Names: Tamas, Asura, Svarbhānu, Vidhuntuda, Pāta,

Saiṅhikeya, Bhujaṅga, Ahi; Father: Viprachitti; Mother: Siṅhikā;
Sibling: Ketu; Consort: Nāgavalli, Nāgakanni; Vāhana: Chariot drawn
by eight black horses
Rāhu is the head of Asura Svarbhānu and is denoted as the head
of a Nāga. Because of his hostility with Sūrya and Candra, who revealed
his true identity when drinking Amṛta by deception, he takes revenge on
Sūrya and Candra by swallowing them. In some cases, Rāhu-Ketu is
denoted as a dragon instead of a Nāga, and Rāhu is called Dragon’s head.
He is often depicted as a dragon’s head devoid of a body and is riding on a
chariot drawn by eight black horses. When Rāhu is afflicted in a Kuṇḍalī
because of placement in a Dusthāna, in a Krūra Rāśi/Añśa or conjoined
with a Krūragraha or a Dusthāna Lord, one faces several miseries and
obstacles in life.
The effects of Rāhu are like the Lord of the Rāśi occupied by him
and of Śani. Similarly, the effects of Ketu are like the Lord of the Rāśi
occupied by her and of Maṅgala. The favourable results of Chāyā-
Grahas are good health, royal favour, a gain of money, friendship or
increase in friends, success in all undertakings, mental peace, elevation to
a high position, popularity, fame, birth of children. The unfavourable
results of Chāyāgrahas are death, serious diseases, danger to near and
dear ones, destruction of a house, fall from a position, wrath of the rulers,
unpopularity, loss, waste of money and land, theft of property, dishonour,
and ill fame.
Like other Krūras, Rāhu gives good results in the Upacaya;
however, nothing is unconditional. In the 3rd house, even though the person
is wealthy and honourable, there is a negative relationship with siblings.
Rāhu in 6th makes one wealthy and long-lived, but there can be diseases of
the ulcer, mainly when Rāhu is subjected to Krūra yutidṛṣṭi. in the 11th

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there are good results such as wealth, etc., but there are also ear diseases.
Among the Kendras, Rāhu gives some good results in the 10th; else,
primarily, the results are disastrous. In the 10th, Rāhu makes one fearless
and famous because, unless afflicted, all Grahas give some excellent
results in the 10th. Rāhu should not be in the Mokṣa Trikoṇa, as they are
sensitive places. In 4th and 8th, Rāhu gives short life, and in the 12th, Rāhu
makes one squander wealth in useless things and suffer from diseases such
as dropsy. In the Trikoṇa, Rāhu gives mixed results. In the 5th, Rāhu causes
denial of children, or their loss, due to Sarpaśāpā, provided the 5 th Lord is
afflicted. In the 9th house, even though the person indulges in Adharmic
activities, one attains leadership positions. He is like an evil leader who
causes troubles for many and usurps their properties and freedom. In the
2nd house, if under Śubhadṛṣṭi, there are financial gains, and if afflicted,
there are losses due to royal fines. The person has some ailment of the face
and insincere or abusive speech.
The effects of Rāhu in the several Bhāvas are: (1) Lagna: short-
lived, wealthy, strong, suffer from diseases in upper body parts; (2)
Dhana: insincere20 in speech, disease of the mouth or the face, one who is
hated21, gain wealth from the king, irritable temper, happy; (3) Sahaja:
honourable, inimical towards co-born, firm and determined, long-lived,
wealthy (dhanī); (4) Sukha: dull witted, vain arrogance and give pain to
others, endowed with friends, short-lived, rarely happy; (5) Suta: nasal
touch in speech, childless, hard hearted, pain in the lower abdomen; (6)
Ari: troubled by enemies or Krūras, ulcer in the anus, wealthy and
prosperous, long-lived; (7) Dārā: squanders away money by associating
with women, widower, impotent, independent, dull witted; (8) Randhra:
short-life, miserable and helpless, indulge in impure acts, suffer from
rheumatism, few children; (9) Dharma: harsh or rubbish speech, head of
a clan, city or a village, bereft of righteous actions; (10) Karma: famous,
limited number of children, always work for others, bereft of righteous acts,
fearless; (11) Lābha: wealthy, limited number of children, long-lived,
suffer diseases of the ear; (12) Vyāya: indulge in worst kinds of sinful acts,
squander away wealth, suffer from watery diseases such as dropsy etc.
2.1.3.8.1
FORM AND APPEARANCE

Bṛhatparāśara 3.30.
dhūmrākāro nīlatanurvanastho’pi bhayaṃkaraḥ । vātaprakṛtiko

20 According to Śrī GK Ojha, śchannokti means one having deceptive speech, or that which
carries more than one meaning. People having Rāhu in the Dvitīya Bhāva like to use double
meaning words, or statements that carry more than one meaning. This trait could be good
among politicians and diplomats.
21 Ghṛṇa means repulsive or one who is hated by others.

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dhīmān
svarbhānustatsamaḥ śikhī ॥ 30॥
िूम्राकारो नील नुवयनस्थोऽतप यांकरः । वा प्रकृ त को िीमान् स्व ायनुस् त्समः तशखी ॥ ३०॥

1. Maharṣi Parāśara: Rāhu has a smoky appearance with a blue mix

physique. He resides in forests and is horrible. He is windy in
temperament and is intelligent. Ketu is akin to Rāhu.
2. Phaladīpikā: Dark complexioned, tall stature, low caste, afflicted by
skin disease, heretic, suffer hiccup, suffer leprosy, speak lies,
cunning, revile others, devoid of intelligence.

2.1.3.8.2
NAVAGRAHA STOTRA

अियकायां महावीययम् चन्रातदत्यतवमदयनम्। तसांतहकाग यसम् ू ां ां राहुां प्रणमाम्यहम्॥८॥

ardhakāyaṁ mahāvīryam candrādityavimardanam।
siṁhikāgarbhasambhūtaṁ taṁ rāhuṁ praṇamāmyaham॥8॥

One whose body is severed from the head (ardhakāyaṁ), one who
is extraordinarily powerful (mahāvīryam), who oppresses Sūrya and
Candra (candrādityavimardanam), born out of the womb of Siṅhikā
Rākṣasi (siṁhikāgarbhasambhūtaṁ), obeisance to that Rāhu (taṁ rāhuṁ
praṇamāmyaham).
2.1.3.8.3
KĀRAKATVAS

2.1.3.8.3.1
JĪVA SIGNIFICATIONS (PHALADĪPIKĀ)

(1) Buddhist, (2) Snake-catcher, (3) Ass, (4) Ram, (5) Wolf, (6)
Camel, (7) Serpent, (8) Mosquito, (9) Bug, (10) Insect, (11) Owl

2.1.3.8.3.2
UTTARAKĀLĀMṚTA

Śloka 5.51-52. (1) Umbrella (chatraṃ), (2) chowrie (cāmara), (3)

nationhood (rāṣṭra), (4) gathering or collection (saṃṅgraha), (5) fallacious
argument (kutarka), (6) a wounding speech (kūravākya), (7) one belonging
to the lowest caste (antyajā), (8) a wicked, female (pāpastrī), (9) a vehicle
bordered on all sides (caturantayāna), (10) an irreligious person (vṛṣalā),
(11) gambling (dhūtaśca), (12) strong at twilight (sandhyābalam), (13)
intrigue with a wicked female (duṣṭastrīgamana), (14) going to a foreign
country (anyadeśagamana), (15) impurity (āśauca), (16) bone (āsthi), (17)
enlargement of the spleen (gulma), (18) falsehood (anṛtā), (19) downward
look (adhodṛg)

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(0) perplexity ( bhrāmika), (21) an emerald (gāruḍā), (22) facing

the Southern direction (yamamukha), (23) resorting to mlecchas or the
follower of non-Vedic traditions (mlecchādinīcāśrayāḥ), (24) a bad swelling
or malignant tumour (duṣṭagranthi), (25) a big forest (mahāṭavī), (26)
wandering to difficult places (viṣama sañcāra), (27) mountain (adri), (28)
pain (pīḍā), (29) staying outside (bahi sthānaṃ), (30) fond of towards
Southwest direction (nairṛtidik priya), (31) wind (ānila), (32) phlegm
(Kapha), (33) distress (kleśo), (34) serpent (ahi), (35) night wind
(niṇmārutāḥ), (36) severe (tīkṣṇaṃ), (37) long (dīrgha), (38) reptile
(sarīsapī), (3 ) reading of dreams (sakala suptārthāḥ)
(40) travel (prayāṇa), (41) a muhūrta (kṣaṇo), (42) old age (vṛddho),
(43) a vehicle (vāhana), (14) world of serpents (nāgaloka), (45) mother
(jananī), (46) father or grandfather (tātā), (47) air (marut), (48) an acute or
sharp pain (Śūlakāḥ), (49) catarrh (kāsa), (50) breathing (śvāsa), (51) great
courage (mahāpratā), (52) forest (pavana), (53) worshipper of Devī Durgā
(durgopāsakā), (55) wickedness (duṣṭatā), (56) cohabitation with -
quadrupeds (sāṃṅgatyaṃ paśubhistva), (57) writing of Urdu/Arabic or one
that is written in the reverse direction and (savyalipilekhyaṃ), (58) harsh-
speech (kūrabhāṣā), (59) skin (tvagoḥ).

2.1.3.8.3.3
OTHERS

Lead, old garment

2.1.3.8.4
LEGENDS

PARENTS OF RĀHU/ KETU

1. Rāhu and Ketu are born from Siṅhikā Rākṣasi. Siṅhikā is the
daughter of Demon king Hiraṇyakaśipu and was the sister of the
Lord Viṣṇu devotee Bhakta Prahlāda. Apart from this, she had 101
other sons. Siṅhikā got the boon from Brahmā that she could control
anyone’s shadow. Later, she controlled Devī Chāyā, mother of Lord
Śani and wife of Sūrya, the Sūrya Devatā. And eventually got
defeated by Śani and Hanumāna. Hanumāna forgave Siṅhikā, but he
told her that he would kill her whenever he found her in a later
phase of life. Later, when Hanuman was climbing the ocean to
Lanka, the kingdom of Demon Rāvaṇa, Siṅhikā was hiding in the
ocean and captured Hanuman’s shadow, Hanuman dived into her
mouth and came out tearing up her stomach, ending the life of
Siṅhikā.
2. Viprachitti is an Indian legendary hero. As per Sūrya Purāṇa, he
became the king of Dānavas after his brother Puloman was killed by
Indra. Viprachitti married Holikā/Siṅhikā, who was the sister of

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Hiraṇyakaśipu and daughter of Diti. As per Padma Purāṇa, he was

one of the 100 sons of Sage Kaśyapa and Dānu. He was the most
powerful of the hundred. His son is Svarbhānu, who became Rāhu-
Ketu. His army defeated Devas under the guidance of Svarbhānu.

THE SAMUDRA MANTHAN

3. Once Lord Indra, while riding on his elephant Airāvata, came across
Sage Durvāsā, who offered him a unique garland given to him by a
nymph. Indra accepted the gift and placed it on the elephant’s trunk
to prove that he was not an egoistic Deva. The flowers on it had a
scent that attracted some bees. Annoyed by the bees, Airāvata threw
the garland on the ground. This enraged the sage as the garland was
a dwelling of Śrī Devī and was to be treated as a prasādam or
religious offering. Durvāsā cursed Indra and the Devas to be bereft of
strength, energy, and fortune. In battles following the incident, the
Devas were defeated and the Asuras, led by Bali, gained control over
the universe. The Devas sought Lord Viṣṇu’s help, who advised them
to treat the Asuras diplomatically. The Devas allied with the Asuras
to churn the ocean for the nectar of immortality and share it.
However, Lord Viṣṇu told the Devas that he would arrange for them
alone to obtain the nectar.
4. The churning of the Kṣirasāgara commenced. Mount Mandāra was
used as the churning rod, and Nāgarāja Vasuki, who adorns Lord
Śiva’s neck, became the churning rope. When the mountain was
placed in the ocean, it began to sink. Lord Viṣṇu took the form of
Kūrma, a turtle, and came to their rescue and supported the
mountain on his shell. The Asuras were on the side of the head, and
Devas, Tail, which caused the Asuras to be poisoned by fumes
emitted by Nāgarāja Vasuki. Despite this, the Devas and the Asuras
pulled back and forth on the snake’s body alternately, causing the
mountain to rotate, which in turn churned the ocean.
5. The Manthana released several things from the Kṣirasāgara. One of
them is the lethal poison known as Halāhala. Lord Śiva consumed it
and kept it at his throat to protect the three worlds, which caused his
throat to turn blue. Because of this, Lord Śiva is also called
Nīlakaṇṭha. All kinds of herbs were cast into the ocean, and fourteen
Ratna (precious gemstones) were produced and were divided between
the Asuras and the Devas. From the Manthana Lakṣmī Devī
appeared who accepted Viṣṇu as Her eternal consort. Several
Apsaras, Rambha, Menaka, Punjisthala etc., appeared, who chose
the Gandharvas as their companions. Varuṇī, taken by the Asuras,
albeit somewhat reluctantly. Kāmadhenu or Surabhi, the wish-
fulfilling cow, is taken by Brahmā and given to the sages (Vaśiṣṭha)
so that the ghee from her milk could be used for Yajna and similar
rituals. Airāvata and several other elephants, taken by Indra.

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Uccaiḥśravā, the divine seven-headed horse, is taken by Asura King

Bali. Kaustubh Maṇi, the most valuable Ratna, is worn by Lord
Viṣṇu. The Pārijāta/Kalpavṛkṣa tree, the divine flowering tree with
blossoms that never fade or wilt, taken to Indraloka by the Devas.
The Śāraṅga, a powerful bow, given to Lord Viṣṇu. Candra Devatā
adorns Lord Śiva’s head. Dhanvantari, the “physician of the Devas”,
arose with a Kalaśa of Amṛta, the nectar of immortality. Also arose
from the Manthana, Śaṅkha, Viṣṇu’s conch, Jyeṣṭhā (Alakṣmī), the
goddess of misfortune, an umbrella that Varuṇa takes, the earrings
given to Aditi, by her son Indra, and Nidra.
6. When Dhanvantari, the heavenly physician, emerged the
Amṛtakalaśa, fierce fighting ensued between the Devas and the
Asuras to gain control of it. Garuda took the pot and flew away from
the battlefield to protect it from the Asuras. The Devas appealed to
Lord Viṣṇu, who took the form of Mohinī and, as a beautiful and
enchanting damsel, distracted the Asuras; then, she took the Amṛta
and distributed it among the Devas. An Asura named Svarbhānu
disguised himself as a Deva and drank some nectar. Due to their
luminous nature, the Sūrya and Candra Devatā noticed this disguise.
They informed Devī Mohinī, who, before the nectar could pass the
Asura’s throat, cut off his head with the Sudarśana Cakra. From that
day, the head of Svarbhānu is called Rāhu and the trunk, Ketu. The
story ends with the rejuvenated Devas defeating the Asuras, and
according to the legends, that is why Rāhu eclipses Sūrya and
Candra, causing them to eclipse.
7. It is widely believed that when the Devas were carrying the Amṛta
away from the Asuras, a few drops of the nectar fell at four different
places on the Earth: Haridwar, Prayāga, Trimbak, and Ujjain. These
places acquired a specific mystical power. For this reason, the
Kumbhamelā is celebrated at these four places every twelve years.
People believe that after bathing there during the Kumbha Mela, one
can attain Mokṣa.
8. Once Lord Hanumāna, as a child, believing Sūrya to be a ripe mango,
pursued it to eat it. At that time, Rāhu was also seeking Sūrya to
cause an eclipse, and seeing that Hanumāna was approaching Sūrya,
he clashed with him. Lord Hanumāna being supremely powerful,
thrashed Rāhu and went to take Sūrya in his mouth. Rāhu
approached Devarāja Indra and complained that a monkey child
stopped him from doing his job, thus preventing the scheduled
eclipse. This enraged Lord Indra, who responded by throwing the
Vajra at Hanuman, which struck his jaw. He fell back down to the
earth and became unconscious. Upset over the attack, Lord
Hanuman’s father, Vāyudeva, went into seclusion, withdrawing air
along with him. As living beings began to asphyxiate, Lord Indra
withdrew the effect of his thunderbolt. The Devas then revived the
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child Hanumāna and blessed him with multiple boons to appease

Lord Vāyu.

2.1.3.8.5
PLACES OF WORSHIP

ŚRĪ KĀLAHASTI TEMPLE

1. Śrīkālahasti Temple is located in the town of Śrīkālahasti, in the
state of Andhra Pradesh, India. Śrīkālahasti temple, situated 36 km
away from Tirupati. This temple is famous for the remedial Pujā of
Rāhu and Ketu Devatā.
2. It is one of the Pañcabhūta Sthalams, representing Vāyubhūta and is
famous for its Vāyuliṅgam. Lord Śiva in his aspect as Vāyu is
worshipped as Śrīkālahastīśvarar. The temple is also regarded as
Rāhu-Ketu Kṣetram and Dakṣiṇa-Kailāśam. It is also known as the
Kāśī of the south. Śaivaite saints of the first century sang about this
temple. The temple also finds mention in the works of Nakeerar and
the Nalvars, namely, Appar, Sundarar, Sambandar and
Manickavasagar in the canonical works of Tirumurai. As the temple
is revered in Thēvāram, it is classified as Pādal Petra Sthalam, one
of the 275 temples that find mention in the Śaiva canon.
3. The inner temple was constructed around the 5th century. Around the
11th century, the Chola king Rajendra Chola I renovated the temple
and constructed the main structure. The temple received
contributions from various ruling dynasties like Chola Dynasty and
Vijayanagar Empire. The hundred pillared hall with intricate
carvings was commissioned during the regime of Kṛṣṇadevaraya in
1516 AD.
4. During the early days of creation, Vāyu performed penance for
thousands of years to “Karpūraliṅgam” wh e Karpūra means
cnm hor. Pleased with his penance, Śiva manifested before him and
said, “O Vāyudeva! Though you are dynamic in nature, you stayed
here without movement and did penance for me. I am pleased with
your devotion. I shall grant you three boons”. Vāyu said, “Svāmi! I
want to be present everywhere in this world. I want to be an integral
part of every Jīva who is none other than the manifestation of
Paramātmā. I want to name this Karpūraliṅgam, which represents
you, after me. Lord Sāmbaśiva said,” You are qualified for these
three boons. As per your wish, you will be spread throughout this
world. Without you, there will be no life. This Liṅgam of mine shall=
forever be known all over through your name, and all Suras, Asuras,
Garuda, Gandharvas, Kinnaras, Kimpuruṣas, Siddhas, Sādhvis,
Manuṣyas and others shall worship this Lingam”. Śiva disappeared
after granting these boons. After that, this Karpūra Vāyuliṅgam is
worshipped in the three worlds.

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5. As per Hindu legend, Śrīkālahastīśvarar was worshipped at this

place by Brahmā during all four Yugas. Arjuna, the Pāṇḍava prince
during Mahābhārata, is believed to have worshipped the presiding
Devatā.
6. There are several other legends connected to the glory of the temple.
Prominent among them is Devī Pārvati, who Lord Śiva cursed to
discard her heavenly body and assume the human form. To get rid of
the above curse Devī Pārvati did a long penance here. Pleased with
her deep devotion, Lord Śiva again resurrected her heavenly body - a
hundred times better than her previous heavenly body and initiated
various mantras including the Pañcākṣari. Consequent to this, Devī
Pārvati gained fame and came to be known as Jñāna Prasunambika
Devī.
7. It is believed to be the site where Śivabhakta Kannappa22 was ready
to offer both his eyes to cover blood flowing from the Śivaliṅga before
the Śiva stopped him and granted him Mokṣa. To Bhakta
Mārkaṇḍeya, Lord Śiva appeared in Śrīkālahasti and preached that a
Guru alone could make esoteric teachings and, therefore he is
Brahmā, Viṣṇu and Maheśvara. Mayura, Candra and Devendra were
also freed from their curses after taking a bath in the river
Svarṇamukhi and praying at Śrīkālahasti. Cursed to become a ghost,
Ghanakala prayed at Śrīkālahasti for 15 years, and after chanting
the Bhairava Mantra several times, Śiva restored her original form.
8. Vāyudeva and Ādiśeṣa had a dispute to find out who is superior. To
prove his superiority Ādiśeṣa encircled the Kailāśam, Vāyudeva tried
to remove this encircle by creating a whirlwind. Because of the
whirlwind, eight parts from Kailāśam fell into eight different places
which are Trincomalee, Śrīkālahasti, Tiruchiramalai,
Tiruenkoimalai, Rajathagiri, Neerthagiri, Ratnagiri, and
Suwethagiri Tirupangeeli.
9. The uniqueness of this temple is that this is the only temple in India
that remains open during Sūrya and Candra Grahaṇa, while the
other temples are closed.

ŚRĪ NĀGANĀTHASVĀMI KOIL, TIRUNĀGESVARAM

10. Śrī Nāganāthasvāmi Koil at Tirunāgesvaram is one of the famous
Navagraha Temples of Tamilnadu, that is related to Rāhu Devatā. It
is located at Tirunāgesvaram, 7 km east of Kumbakoṇam on the
Kumbakoṇam-Nannilam Road, in Thanjavur District, Tamilnadu.

22Kannappa was an ardent devotee of Shiva and is associated with Śrīkālahastīśvarar

Temple. He was a hunter and is believed to had plucked his eyes to offer to
Śrīkālahastīśvarar Liṅga, the presiding deity of Śrīkālahasti Temple. He is also considered
one of the 63 Nayanārs. According to historical chronicles, he was Arjuna of the Pāṇḍavas in
his past life.
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11. The main presiding Devatā the temple is Śrī Nāganāthasvāmi, who
is Lord Śiva, and his consort Giri Gujāmbika, who is Devī Pārvati.
hhe residing Devatā is enshrined with Devī Lak ṣ Ā fnd Devī
Sarasvatī by Her side. Rāhu Devatā is seen with his two consorts,
Nāgavalli and Nāgakanni. At this place, Rāh Devatā worshipped
Lord Śiva and was relieved of a curse. A unique feature of
Nāganāthasvāmi temple is that Rāhu Devatā is seen with a human
face. While in other places, Rāhu Devatā is worshipped with a
serpent face.
12. Occupying a vast area, the Tirunāgesvaram Rāhu Temple has vast
Prākārams, towering Gopurams, and several Maṇḍapams. There are
four entry towers with fort-like walls which surround the outermost
Prākāram.
13. The Vināyaka temple, Balipītham, Nandīśvarar Maṇḍapam and
Dvajā Sthambam are seen on the eastern gateway. Rāhu Devatā’s
ūrti is placed in the southwestern corner. The southern side of the
temple has a Tīrtham with four Maṇḍapams, surrounded by a 100
pillar Maṇḍapam in a temple-car style. Artistic pillars in all
directions decorate the Maṇḍapam.
14. There are twelve Tīrthams in this place, namely, S ryaPuṣkarni,
Gautama Tīrtham, Parāśara Tīrtham, Indra Tīrtham, Bhṛgu
Tīrtham, Kanva Tīrtham and Vaśiṣṭha Tīrtham. Sūrya Puṣkarni is
inside the temple comprund a d s very sacred. The Tīrtham is built
in Chola style and is square-shaped with ‘double-bat’ roofing. Legend
says that the mythological serpents Ādiśeśa, Takṣaka and Karkoṭaka
Nāgas worshipped Lord Śiva here.
15. Rāhu Devatā is the cause for one’s good position, status, business,
faithfulness, winning over the opposition, travelling overseas, and
mantra power. It is believed that by doing Milk Abhiṣekam here for
Rāhu Devatā during Rāhukālam, the delay in getting married,
childlessness, troublesome married life, ill-e fects f Kālasarpa Do ṣa,
Kalatra Doṣa and, Sarpa Doṣa are cured.
16. An essential aspect of Rāhu Temple at Tirunāgesvaram is that
during milk Abhiṣekam, the milk, when poured over the Mūrti, turns
visibly Blue. When Rāhu Devatā moves into a Rāśi (Rāhu Peyarchi),
special Abhiṣekam with Homam is performed at the temple. Rāhu
Devatā is taken in procession in Śeṣavāhana. The major festivals
celebrated here are Brahmotsavam in Kārttikai (Vṛścika Sūrya),
Tiruvahirai Mārkazhi (Dhanu Sūrya), Skanda Ṣaṣṭhī in Aippasi (Tulā
Sūrya), Śivarātri in Māsi (Kumbha Sūrya), Navarātri and Sekkizhar
Vaikāsi Pūjā (Vṛṣabha Sūrya). The temple conducts six Pujās daily
Ushakāla Pujā (6 am), Kālasandhi Pujā (9 am), Uchikāla Pujā (1
pm), Sayaratchai Pujā (5 pm), Irandam Kāla Pujā (7 pm) and
Arthajama Pujā (9 pm).

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2.1 .3 .9
KET U G RA HA

Names: Sikhi, Dhvaja, Dhūma, Mṛtyu, Putra and Anala; Father:

Viprachitti; Mother: Siṅhikā; Sibling: Rāhu; Consort: Chitralekha;
Vāhana: Eagle
Ketu is the severed tail of Svarbhānu, an Asura of the form of a
Nāga. He denotes the point on the ecliptic formed by the intersection of
Candra’s orbit with Sūrya’s orbit (ecliptic). He is accorded the status of a
Graha as he became immortal due to the drinking of Amṛta. He is
considered a Karmic Graha in conjunction with Rāhu, denoting the Bhoga
and Mukti Mārga. Rāhu is Bhoga and Ketu is Mukti. He is shown riding
upon a vulture and holding a mace. Ketu stands for everything
unpredictable, chaotic, unexplainable, and beyond ordinary rules. He is the
Kāraka for unpredictability. The comets are called Dhūmaketu because
their orbits are highly eccentric and unpredictable. He is in important
Kāraka for detachment, renunciation, and spirituality; it is because, only
after one severs one’s material ties, one advances towards spirituality.
Being a Krūragraha, he gives favourable results in Triṣaḍāya Bhāvas, and
unfavourable results elsewhere. He should never be placed in the Mokṣa
Trikoṇa, i.e., 4/8/12, unless one is ready for attaining Mokṣa; else, the
suffering is severe.
Like any other Krūragraha, Ketu gives good results in the
Triṣaḍāya, such as long life, and protection from Ariṣṭas. However, that is
not without a cost. For instance, in 3H, Ketu causes the loss of their
brother. However, 6th and 11th are generally the outstanding Bhāvas for
Ketu. In the 6th, the native is successful in his undertakings, whereas in
the 11th, the native is successful in material pleasures and financial gains.
Ketu is not welcome in the Kendras, even though, in the 10 th, the native
attains great fame and courage, as this is the Viṣṇu sthāna. In the Mokṣa
Trikoṇa, Ketu becomes a terrible destroyer, and he destroys all the
Kārakatvas of the Bhāva. For instance, in the 4th, he destroys land and
mother; in the 8th, longevity suffers, and there are injuries from a weapon.
In the 12th, the native squanders away all savings on secretly sinful
activities. Having said that 12th is the house of Mokṣa, and Ketu can grant
Mokṣa if Bṛhaspati joins or dṛṣṭies Ketu. Yutidṛṣṭi of other Śubhagrahas
can help overcome the blemishes to an extent, but the conjunction of Ketu
with a Śubhagraha badly afflicts the Graha. In the Trikoṇa as well, Ketu
damages the Kārakatvas of the Bhāva. In the 5th, he damages the prospects
of children and causes the mind to gravitate towards evil things. In the 9 th,
Ketu causes losing the father early and financial distress. In the 2nd also,
Ketu is terrible, as he makes one bereft of good food and wealth and makes
one even dependent on others. All the negative things stated do not come

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to fruition, when Ketu is placed in a good Navāñśa, and the Bhāva Lord is
strong, and i from Śubhagrahas.
he Bhāva is subjected to dṣṭ
The effects of Ketu in several Bhāvas are: (1) Lagna: ungrateful,
unhappy, talebearer, outcaste, exiled, deformed body, associate with
unsociable elements; (2) Dhana: bereft of learning and wealth, harsh
speech, sinister look, dependent others for food; (3) Sahaja: long-lived and
powerful, blessed with wealth and renown, good wife and good food,
destruction of a brother; (4) Sukha: destruction of place, agricultural land
or real-estate, conveyances, mother happiness, and the homeland, live in
another man’s house; (5) Suta: destruction of children, stomach diseases,
evil minded, oppressed by goblins or evil spirits, wicked thoughts and
intellect, wicked and crafty; (6) Ari: magnanimous, full of best qualities
and virtues, firm and determined, renowned, high authority, vanquish
enemies, successful in attaining Iṣṭa Siddhi; (7) Dārā: humiliated, suffer
from diseases of the bowels and excessive sex with immoral women,
separated from wife, may suffer loss of potency; (8) Randhra: short-life,
separation from nears and dears, conflicts and discord, injury from
weapon, unsuccessful in all undertakings; (9) Dharma: indulge in sinful
and unrighteous acts, deprived of father and good luck, poverty stricken,
defame others; (10) Karma: face obstacles in performing righteous acts,
impure, indulge in wicked actions, very bold and heroic, attain great fame
for valour; (11) Lābha: accumulate wealth, many good qualities and
virtues, much material pleasures, blessed with many kinds of material
pleasures, success in all undertakings; (12) Vyāya: commit worst kind of
sinful acts secretly, squander away all wealth on lowly and undesirable
things, unwarranted or forbidden conduct, and eye diseases.
2.1.3.9.1
FORM AND APPEARANCE

Bṛhatparāśara 3.30.
’pi bhayaṃkaraḥ । vātaprakṛtiko
h m ākāmo nīlatanurvanastho
dhīmān
svarbhānustatsamaḥ śikhī ॥ 30॥
िूम्राकारो नील नुवयनस्थोऽतप यक
ां रः । वा प्रकृ त को िीमान् स्व ायनुस् त्समः तशखी ॥ ३०॥

1. Maharṣi Parāśara: Rāhu has a smoky appearance with a blue mix

physique. He resides in forests and is horrible. He is windy in
temperament and is intelligent. Ketu is akin to Rāhu.
2. Phaladīpikā: Red and fierce look, vicious tongue, elevated body,
armed with weapons, outcast, smoky complexion, constantly inhaling
smoke, bruised limbs, lean physique, and malicious.

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2.1.3.9.2
NAVAGRAHA STOTRA

पलाशपुष्पसङ् काशां ारकाग्रहमस् कम्। रौरां रौरात्मकां घोरां ां के ुां प्रणमाम्यहम्॥९॥

palāśapuṣpasaṅkāśaṁ tārakāgrahamastakam। raudraṁ raudrātmakaṁ
ghoraṁ taṁ ketuṁ praṇamāmyaham॥9॥

One whose lustre is that of Butea flower (palāśapuṣpasaṅkāśaṁ),

one who is the chief of the stars and Grahas (tārakāgrahamastakam),
extremely fierce (raudraṁ) and who is the embodiment of fierceness
(raudrātmakaṁ), violent and terrible (ghoraṁ), obeisance to that Ketu
(taṁ ketuṁ praṇamāmyaham).
2.1.3.9.3
KĀRAKATVAS

Phaladīpikā: Same as Rāhu

2.1.3.9.3.1
UTTARAKĀLĀMṚTA

Śloka 5.53-54. (1) Worship of Mā Caṇḍī, Lord Śiva, Lord Gaṇeśa

and the several other Gods (caṇḍīśeśvara vighnapādisura vṛndopāsanā),
(2) doctor (vaidyakā), (3) dog (śvānaḥ), (4) cock (kukkuṭa), (5) vulture
(gṛdhra), (6) salvation (mokṣa), (7) all kinds of wealth (sakalaiśvarya), (8)
consumption (kṣaya), (9) painful fever (artijvarāḥ), (11) bath in the Gaṅgā
river (gaṃgāsnāna), (12) great penance (mahātapo), (13) wind (anila), (14)
a hunter (niṣāda), (15) friendship (sneha), (16) conferring of prosperity
(bhūtipradāḥ), (17) stone (pāṣāṇo), (18) wound (vraṇa), (19) the science of
the mantras (mantra śāstra), (20) vacillating (capalatva), (21) knowledge
of Brāhma or Brahmajñāna (brahmavetṛtvatā), (22) disease of womb/
stomach or eye (kukṣyakṣyārti), (24) stupidity (jaḍatva), (25) thorn
(kaṇṭaka),
(26) knowledge of deer or other animals (mṛga), (27) knowledge
(jñānāni), (28) the penance of silence (maunavrataṃ), (29) philosophy
(vedānto), (30) all kinds of luxury (akhila bhoga), (31) luck (bhāgya), (32)
suffering on account of enemies (ripupīḍotpanna tāpa), (33) sparing in
eating (alpabhuk), (34) detachment (vairāgyaṃ ca), (35) paternal
grandfather (pitāmahād), (36) intense pain, mainly stomach pain (atiśūla),
(38) suffering due to smallpox, boil or such diseases that cause skin
eruptions (sphoṭakādyārujaḥ), (40) horned creatures (śṛṃgī), (41) bhṛṅgi, a
devotee of Lord Śiva (bhṛṅgi), (42) getting the order of arrest revoked
(viruddha bandhana kṛtājñāṃ), (43) company of Śūdras (śūdra goṣṭhir).

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2.1.3.9.3.2
OTHER SIGNIFICATIONS

Mud vessel, mixed cloth of variegated colour.

2.1.3.9.4
LEGENDS

Refer to Rāhu and the Samudra Manthana.

2.1.3.9.5
PLACES OF WORSHIP

NĀGANĀTHASVĀMI KOIL, KĪZHAPERUMPALLAM

1. Nāganāthasvāmi Koil at Kīzhaperumpallam is one of the famous
temples of Ketu Devatā. It is located near Tarangampadi in
Nāgapattinam District of Tamilnadu, India. K zhaperu mpallam is
also called Vanagiri.
2. Ketu Nāganāthasvāmi Temple is about 6 km from Tiruvenkadu,
which is famous for the Śvetaraṇyeśvarar Temple dedicated to Lord
Budha.
3. The temple presiding Devatās are Lord Nāganāthasvāmi and his
consort Soundaryanaki. It is believed that Ketu prayed to Lord Śiva
to get rid of his sins at this place. Here, Ketu Devatā is enshrined
with a snake’s head and the body of an asura, which is rarely seen. In
the temple, Ketu Devatā faces west in the north Prākāram. Ketu
Devatā appears with the body in divine form, his head as a five-
headed snake and the folded hands worshipping Lord Śiva.
4. After Lord Viṣṇu’s Sudarśana Cakra severs the head of Asura
Svarbhānu, the trunk fell in Pothigai mountain region which was
found and preserved by a Brāhmaṇa. The head of a snake got
attached to the asura body to become Ketu.
5. Ketu Devatā is adorned in multicolour, and it is believed that
offering Pujā to the Ketu Devatā at Kīzhaperumpallam with red
Lilly, Kollu (horse gram), and cloth relieves one from sickness,
poverty, and other Ketu Doṣams. Besides the worship services offered
six times daily, Abhiṣekam is performed by 08.30 AM. Pradośams
(evening prayers of Trayodaśī) are held with great reverence here.
The speciality of Ketu Temple at Kīzhaperumpallam is that the
temple remains open even during Rāhu Kalam and Yamaghaṅṭa
Kalam.

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2.1.4
GRAHA SAMBANDHA

R
elationship or Sambandha between the Grahas is one of the most
critical and fundamental concepts in Jyotiṣa. Almost everything is
evaluated from the relationship frame of reference. For instance,
placement of Grahas in Rāśi, yuti, dṛṣṭi and many more things are based
on the Graha Sambandha. It is known that when a Graha is placed in a
Mitrarāāv, it can bestow promising results on the native. On the contrary,
when the Graha occupies a Rāśis owned by its Śatru, it gives adverse
results. All Grahas have the potential to bestow both Śubha and Aśubha
results. It bestows Ś a f results when it is strong and influenced by
Śubhagrahas, while when it is weak and influenced by Pāpagrahas, the
results are predominantly negative.
In matters of strength, a Graha is strong when placed in its Sva,
Mūlatrikoṇa, Ucca or a Mitra Rāśi. To evaluate the strength and
auspiciousness, we need to understand the friendship and enmity between
the Grahas. The key thing to understand here is that, like humans, the
relationship between the Grahas are not always reciprocal. For instance,
take the relationship between Candra and Budha. Candra seduced Tārā,
the wife of B haspati and from that union, produced Budha. Budha is an
illegitimate child of Candra.
Candra, being the father of Budha, loves him dearly. However,
Budha is not entirely happy about his illegitimate origin and hates Candra
the most. We notice here a love-hate relationship. Now, what happens
when Budha occupies the Candra’s Rāśi vs Candra occupying Budha’s
Rāśi? When Budha occupies the Candra’s Rāśi, Candra supports all
activities of Budha, while Budha troubles the Kārakatvas of the Candra’s
Rāśi or Candra. In contrast, when Candra occupies a Budha’s Rāśi, Candra
supports all the Kārakatvas of the Rāśi/Bhāva/Budha, whereas Candra’s
Kārakatvas take a beating as Budha does not support him.
So, it is crucial to understand the point of reference in the
relationship matters. Based on this, the relationships can be classified into
six types: (1) Love-Love, (2) Love-Neutral, (3) Love-Hate, (4) Neutral-
Neutral, (5) Hate-Neutral and (6) Hate-Hate

2.1 . 4.1
THE DE VA A N D AS U R A CA MP

Before delving further into the subject, let us understand the high-
level relationship between the two camps, the Deva and Asuras, the
Daityas and the Ādityas. The Devas represent the universe’s positive and
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brighter side, while the Asuras represent the negative and darker. They
have coexisted from the time of the creation of the universe, and they
continue to coexist forever. Without evil, there is no good, and without
good, there is no bad! The creation is all about manifesting brightness over
darkness, knowledge above ignorance, truthfulness above untruth.
ASATO MĀ SAD GAMAYA, TAMASO MĀ JYOTIR GAMAYA,
MṚTYOR MĀ AMṚTAM GAMAYA.
The Devas are represented by Sūrya, Candra, Bṛhaspati and
Maṅgala, whereas Śani, Budha and Śukra represent the Asuras. Among
the nodes, who rules the two opposite ends of the creation, Rāhu is Asura,
while Ketu is Deva. Rāhu stands for greed and is the giver of material
indulgence (Bhoga), while Ketu is the giver of freedom from desires and
spiritual bliss (Mokṣa). Therefore, the nodes represent the cycle of creation;
while Rāhu attracts the soul to the material world, Ketu detaches and gives
freedom from material bondage.
Among the Devagrahas, Sūrya, Candra and Bṛhaspati are
endowed with Sattvaguṇa, while Maṅgala and Ketu are endowed with
Tamoguṇa. On the other hand, the Asuragrahas Śani and Rāhu are
endowed with Tamoguṇa, whereas Śukra and Budha are endowed with the
Rajoguṇa. The more about the Guṇas should be understood from Śrīmad
Bhagavadgītā.
The Devas and Asuras are in an eternal fight to dominate and
overpower each other. This is also seen among the Grahas belonging to
these two camps. The Devas army is represented by Ketu, led by Maṅgala
and guided by Devaguru Bṛhaspati. On the other hand, the Asura’s army
is represented by Rāhu and guided by Śukra. They are into a never-ending
fight.
Therefore, it can be said that the Grahas belonging to each of the
camps are mutually friendly. For instance, in the Deva camp, Sūrya,
Candra, Bṛhaspati and Maṅgala are mutually friendly. Likewise, in the
Asura camp, Śani, Śukra and Budha are mutually friendly. The treatment
of the nodes is different as they are Chaya Grahas or without bodies.
Mapping the Grahas into the Bhācakra, the Devagrahas govern
the Agnitattva and Jalatattva Rāśis while the Asuragrahas govern the
Pṛt vītattvaand Vāyuttatva Rāśis. Each group have one pair of Oja and
Yugma Rāśis, representing the prevalence of both masculine and feminine
vibrations within the group. However, there is a difference from a tattva
standpoint as some tattvas are in exclusive control of both camps. This has
a deeper meaning. Let us explore that.
Fire represents the father Sūrya, and Water represents Mother,
Candra. Both are needed for the creation to take place. But they should be
balanced; else, fire turns water into steDm (air), or Water douses the fire.
The creation happens at the junction of the Jalatattva and Agnitattva
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 GRAHA SAMBANDHA

Rāśis, which is a delicate process. Therefore, the junctions represent a

danger zone prone to mishaps and death. They are also known as the
Gaṇḍānta. Coming back to the nature of the Tattvas, the Agnitattva
governs energy, drive, enthusiasm, optimism, positivity, innovation and
creative potential. The Jalatattva governs compassion, beauty, harmony,
comfort, care, knowledge and wisdom. These characteristics are needed to
maintain positive energy, balance, and harmony in the world.
In contrast, the Tattva governed by the Asuragrahas is Pṛthvī and
Vāyu. The Pṛthvītattva represents achievement, success, dominion and
settlement. The Vāyuttatva represents human interaction, intellectual
growth, logic, intelligence application, philosophy etc. They are required
for growth and progress in the world. Therefore, the Asura vibrations are
not always evil; they bring growth and success to the world. Things turn
sour only when greed comes into the picture, and the material progress
starts hurting the balance and harmony.
The Upacayas are the houses of growth, and in the natural zodiac,
they are governed by the Asuragrahas Budha and Śani. On the other hand,
the Trikoṇa are the houses of harmony and are governed by the
Devagrahas Maṅgala, Sūrya and Bṛhaspati. Both the Deva and
Asuragrahas equally share the Kendras. The Dharma and Mokṣa Kendra
are governed by the Devagrahas, while the Asuragrahas govern the Artha
and Kāma Kendras. They also tell many of the primary and the root motive
of the Deva and Asuragrahas. Among the four primary goals of the world,
righteousness (dharma) and mokṣa (freedom) are governed by the Devas,
while the Asuras govern the Artha (success, wealth) and Kāma (fulfilment
of desires).
The Trikoṇas from a Rāśis is governed by the same Tattva and the
same camp of Graha. That is why when a Bhāva lord occupies a Koṇa from
its Bhāva; it is always placed in a friendly Rāśis. Thus, it is always
conducive for a Graha to be placed in the Koṇa from its Bhāva. However,
when a Graha occupies a Kendra, two of the four Kendras always belong
to the friends while two belong to the enemies. Among the Kendras, the 7th
is always ruled by a Graha belonging to the enemy camp. Among the two
other Kendras, 4th and 10th, the friendship or enmity depends on the oddity
of the Rāśis. For the Oja Rāśis, the 4th house is always ruled by a Mitra
Graha, while for Yugma Rāśis, the 10th is always ruled by a Mitra Grahas.
It is helpful to keep these concepts in mind as this helps develop an overall
idea of Graha placements in a snap.

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2.1 . 4. 2
NAI SA R GI KA S AM B AN DH A

1. According to Satyācārya, a Graha is friendly towards the lords of the

Rāśis falling in the 2nd, 4th, 5th, 8th, 9th, and 12th from its Mūlatrikoṇa.

Bṛhatparāśara 3.55.
Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the
Mūlatrikoṇa of a Graha. The Grahas ruling such Rāśis are its friends,
apart from the Lord of its exaltation Rāśi. Lords other than these are
its enemies. If a Graha becomes its friend and its enemy, then it is
neutral.

2. The Mūlatrikoṇa of the Grahas are (1) Sūrya: Siṅha, (2) Candra:
Vṛṣabha, (3) Maṅgala: Meṣa, (4) Budha: Kanyā, (5) Bṛhaspati: Dhanu,
(6) Śukra: Tulā, (7) Śani: Kumbha.
3. Some rules about Mūlatrikoṇa of Grahas:
a. All Grahas, excluding Budha and Candra, have their
Mūlatrikoṇa in an Oja Rāśis owned by them.
b. Budha and Candra have their Mūlatrikoṇa in Yugma Rāśis.
Both the Grahas attain their Ucca in their Mūlatrikoṇa Rāśi.
c. Candra is the only Graha whose Mūlatrikoṇa falls in a Rāśis
not owned by him, i.e., Vṛṣabha Rāśi, owned by Śukra.
4. According to this principle, a Graha is inimical to the owners of the
Rāśis falling in the Upacaya 3H-6H-10H-11H and Saptama 7H, from
its Mūlatrikoṇa Rāśi. Let’s take Maṅgala, whose Mūlatrikoṇa is Meṣa.
Counting from Meṣa, Maṅgala’s Śatrus are the lords of Mithuna (3H),
Kanyā (6H), Makara (10H) and Kumbha (11H), as well as Tulā (7H).
Therefore, Maṅgala is inimical towards Budha (Mithuna, Kanyā), Śani
(Makara, Kumbha) and Śukra (Tulā). However, there is a catch;
Maṅgala can’t be Śani’s enemy as Makara is Maṅgala’s Uccarāśi.
Likewise, Śukra’s Rāśi Vṛṣabha is in the 2H from Meṣa. Since Maṅgala
is Mitra towards Vṛṣabha and Śatru towards Tulā, effectively,
Maṅgala is neutral towards Śukra. Therefore, Maṅgala’s is inimical
towards only Budha, whereas he is neutral towards Śani and Śukra.
Maṅgala is Mitra towards the remaining Grahas, i.e., Bṛhaspati,
Sūrya and Candra.
5. Some scholars take the relationship in a reverse direction. In the
example above, instead of stating that Maṅgala is inimical towards
Budha, they say Budha is inimical towards Maṅgala. This is an
incorrect way of looking at it, which becomes clear when we judge the
relationships of Candra. We know that Candra is inimical towards
none, even though other Grahas are inimical towards him. For
instance, Candra loves Budha, but Budha hates Candra.

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6. From Candra’s Mūlatrikoṇa, Budha owns the 2H/5H; therefore,

according to other scholars, Budha should have been a Mitra towards
Candra. Likewise, from Budha’s Mūlatrikoṇa, Candra owns the 11H;
therefore, Candra should be inimical towards Budha. This is certainly
incorrect because we know that Budha hates Candra and Candra is
very fond of Budha.
7. According to the Purāṇas, Candra loves Budha, and Budha hates
Candra. Therefore, the interpretation of the other scholars is incorrect.
From the approach that I mentioned, Candra is friendly towards
Grahas that are not Upacaya/Saptama from Vṛṣabha Rāśi, that
Candra’s Mūlatrikoṇa. Since Budha owns the 2H/5H from Vṛṣabha,
Candra is friendly towards Budha. On the contrary, from Budha’s
Mūlatrikoṇa, Karka is 11th, indicating that Budha is inimical towards
Candra.
8. Candra being the Kāraka of Manas, the mind, and Mother is inimical
towards no one. He is friendly towards some and neutral towards
others. However, the reverse is not valid, as Budha, Śukra, and Śani
are all inimical towards Candra. This condition is fulfilled only when
we follow my approach, which is, Graha’s friendship/enmity towards
others depends on the Rāśis they own from the Graha’s Mūlatrikoṇa.
9. From Candra’s Mūlatrikoṇa, (1) Śukra owns 1H/6H; therefore, Candra
is neutral to Śukra, (2) Śani owns 9H/10H; therefore, Candra is
neutral towards Śani. From Śukra’s Mūlatrikoṇa, Candra owns the
10H, indicating that Śukra is inimical to Candra. Likewise, from
Śani’s Mūlatrikoṇa, Candra owns the 6H, indicating that Śani is
inimical towards Candra.
10. Using this method of reckoning, the friendship and enmity of Grahas
are as follows:
d. Sūrya (Siṅha): Sūrya is friendly towards Candra (12),
Bṛhaspati (5-8) and Maṅgala (4-9). Sūrya is inimical towards
Śani (6-7), Śukra (3-10). Sūrya is neutral towards Budha (2-
11).
e. Candra (Vṛṣabha): Candra is friendly towards Sūrya (4) and
Budha (2-5). Candra is neutral towards Maṅgala* (7(deb)-12),
Bṛhaspati (8-11), Śukra (1-6), and Śani (9-10). Candra is
inimical to none.
f. Maṅgala (Meṣa): Maṅgala is friendly towards Sūrya (5),
Candra (4), Bṛhaspati (9-12). Maṅgala is inimical towards
Budha (3-6). Maṅgala is neutral towards Śani (10(exalt)-11),
Śukra (2-7).
g. Budha (Kanyā): Budha is friendly towards Śukra (2-9) and
Sūrya (12). Budha is inimical towards Candra (11). Budha is

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 GRAHA KĀRAKATVAS

neutral towards Bṛhaspati* (4-7(deb)), Maṅgala (3-7) and Śani

(5-6).
h. Bṛhaspati (Dhanu): Bṛhaspati is friendly towards Sūrya (9),
Candra (8), Maṅgala (5-12). Bṛhaspati is inimical towards
Budha (7-10) and Śukra (6-11). Bṛhaspati is neutral towards
Śani* (2(deb)-3).
i. Śukra (Tulā): Śukra is friendly towards Budha* (9-12(deb))
and Śani (4-5). Śukra is inimical towards Sūrya (11), Candra
(10). Śukra is neutral towards Maṅgala (2-7) and Bṛhaspati
(3-6(exalt)).
j. Śani (Kumbha): Śani is friendly towards Budha (5-8) and
Śukra (4-9(exalt)). Śani is inimical towards Sūrya (7), Candra
(6), Maṅgala (3(deb)-10). Śani is neutral towards Bṛhaspati (2-
11).
11. The Key Points:
a. A Graha is not inimical towards its Uccarāśi Lord even if the
Rāśi falls in a Upacaya/7th from its Mūlatrikoṇa.
b. Extending this logic, a Graha is not friendly towards its
Nīcarāśi Lord, even if that Rāśi is in a friendly place
(1/2/4/5/6/8/9) from its Mūlatrikoṇa Rāśi.
c. Sūrya-Maṅgala-Bṛhaspati are mutually friendly towards each
other. Likewise, Sūrya-Candra-Bṛhaspati are mutually
friendly towards each other. However, Candra-Maṅgala have
a neutral-friend relationship.
d. Śukra-Śani and Śukra-Budha are friendly towards each other.
However, Budha-Śani have a neutral-friend relationship.

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2.1 . 4. 3
SI X KIN D S OF R EL ATI ON SH IP S

1. There are 21 pairs of relationships among the Saptagraha (Sūrya to

ŚaniL, out of which 6 are mutual love, 4 are one-sided love, 1 is love
and hatred, 2 are mutual indifference, 5 are one-sided hatred, and 3
are mutual hatred.
a. Mutual love/ Love-Love: Sūrya-Candra, Sūrya-Maṅgala,
Sūrya-Bṛhaspati, Maṅgala-Bṛhaspati, Budha-Śukra, Śukra-
Śani.
b. Neutral love/ Love-Neutral: Budha-Sūrya, Maṅgala-
Candra, Bṛhaspati-Candra, Śani-Budha.
c. Love-Hate: Candra-Budha.
d. Mutual indifference/ Neutral-Neutral: Maṅgala-Śukra,
Bṛhaspati- pn.
e. Neutral hate/ Hate-Neutral: Śukra-Candra, Śani-Candra,
Śani-Maṅgala, Bṛhaspati-Budha, Bṛhaspati-Śukra, Maṅgala-
Budha.
f. Mutual hatred/ Hate-Hate: Sūrya-Śukra, Sūrya-Śani.
2. How to read this? Let us take Candra-Budha’s relationship. We
notice that this relationship is Love-Hate. This means Candra loves
Budha while Budha hates Candra. Likewise, Śukra-Candra’s Hate-
Neutral relationship means Śukra hates Candra while Candra is
neutral towards Śukra.
3. Important Pointers
a. Candra is mildly inimical towards Maṅgala as he is
debilitated in the 7H. Since 7th from Candra’s Mūlatrikoṇa is
his Nīcarāśi, Candra is highly inimical towards Vṛścika.
b. Budha is mildly inimical towards Bṛhaspati as Budha
attains Nīca in the 7H from his Mūlatrikoṇa, in Bṛhaspati’s
Rāśi. Budha is highly inimical towards Mīna.
c. Bṛhaspati is mildly inimical towards Śani as he attains Nīca
in Śani’s Rāśi. But since Makara is in the 2nd house from
Bṛhaspati’s Mūlatrikoṇa, which is friendly, Bṛhaspati is
neutral towards Makara. He is, however, inimical towards
Kumbha.
d. Śukra is mildly friendly to Budha as he attains Nīca in the
12th house (friendly) from his Mūlatrikoṇa. Like Bṛhaspati,

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Śukra is neutral towards Kanyā. He is, however, friendly

towards Mithuna.
e. Śani is exceedingly friendly towards Śukra as Śani attains
Ucca in the 9th house (friendly) from his Mūlatrikoṇa, in Tulā
Rāśi. Therefore, Śani is exceedingly friendly towards Tulā.
Moreover, Śani is also friendly towards Vṛṣabha Rāśi, that is
in 4th from his Mūlatrikoṇa.
4. Treating each Rāśi independently: When we say that Sūrya is
neutral towards Budha, should we expect that Sūrya is neutral
towards both of Budha’s Rāśis? No, it is not the case. Sūrya is
friendly towards Budha’s Kanyā Rāśi but inimical towards Mithuna
Rāśi. This makes Sūrya neutral towards Budha. These subtle
differences need to keep into consideration while analysing the Rāśi
placements. However, the intensity of Sūrya’s enmity is much lesser
in comparison to, say, Śani’s Rāśis because Sūrya is inimical to both
of Śani’s Rāśis, Māraka and Kumbha.

2.1 . 4. 4
FI VE -F OL D REL AT I ONS HI P
Bṛhatparāśara 3.56.
The Graha posited in the 2nd, 3rd, 4th, 10th, 11th, or 12th from another,
becomes a temporal friend. There is enmity otherwise.

1. While a Graha has Naisargika Sambandha based on his

Mūlatrikoṇa, it undergoes modification depending on the relative
placement of the Graha from the others. For instance, when two
Mitra Grahas occupy 1st-7th from each other, they are called
Samasaptaka. What does Samasaptaka mean? It means having a
neutral relationship (Sama) due to placement in the 7th house
(Saptaka). Undoubtedly, two Mitras become Sama due to their
placement in the 7th from each other.
2. The relative placement of Grahas transforms the Naisargika
Sambandha between them, which is called Tatkālika Sambandha.
According to Maharṣi Parāśara:
a. Conjunction or opposition between two Grahas makes them
mutual enemies.
b. Placement in the 2nd-12th from each other makes them
mutually friendly. This is called Dvirdvādasa.
c. Placement in the 3rd-11th from each other makes them
mutually friendly. This is called Tryekādaśa.
d. Placement in the 4th-10th from each other makes them
mutually friendly. This is called Sukhakarma. Grahas
occupying 4-10 from each other become mutual co-workers,

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i.e., they support each other in fulfilling their objectives. This

is also called Kendra sambandha.
e. Placement in the 5th-9th from each other makes them
mutually inimical. This is called Paraspara Koṇa. This is
only mildly inauspicious, as the houses involved are
auspicious.
f. Placement in the 6th-8th from each other makes them
mutually inimical. This is called Ṣaḍāṣṭaka. This is highly
inauspicious, as the houses involved are inauspicious.

Bṛhatparāśara 3.57-58.
When two Grahas are naturally and temporarily friendly, they become
“Extremely Friendly”. Friendship on one count and neutrality on
another make them “Friendly”. Enmity on one count combined with
affinity on the other turns into “Neutrality”. Enmity and neutrality
cause only “Enmity”. Should there be enmity in both manners,
“Extreme Enmity” is obtained? The Jyotiṣī should consider these and
declare horoscopic effects accordingly.

1. The resultant of the natural and temporal relationship is a fivefold

relationship, which is known as Pañcadhā-Maitri-Sambandha.
This is as follows:
a. Adhimitra = Intimate friend = Friend + Friend
b. Mitra = Friend = Friend + Neutral
c. Sama = Neutral = Friend + Enemy
d. Śatru = Enemy = Enemy + Neutral
e. Adhiśatru = Deadly enemy = Enemy + Enemy
2. We know that Sūrya and Śani are natural enemies. They become
deadly enemies when they conjoin, oppose, occupy Ṣa āṭṭaka or
Paraspara Koṇa from each other. Among them, the aḍāṣṭaka is
worst, followed by Yuti (conjunction) and Viruddha (opposition). The
Paraspara Koṇa is only mildly inauspicious.

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2.1.5
THE KĀRAKAS

K
āraka is a cornerstone in Jyotiṣaśāstra. It is not possible to take
even a single step in the world of Jyotiṣa without understanding
the Kārakas. The Kārakas are representatives. Jyotiṣa is a
language of symbols, where a symbol in Jyotiṣa represents everything-
object, idea and concept in the physical, mental or spiritual world. When
we say that Sūrya is the Kāraka for father, Candra for Mother, and so on,
we assign a symbol in the form of Sūrya, Candra etc., to the objects,
tangible or intangible, gross or subtle. The assignment of the Graha as
symbols to real-life objects is based on shared characteristics.
For instance, we know that the term father evokes a specific
thought, emotion, idea, concept, or reaction in our mind. These are the
same thoughts, emotions etc., associated with Sūrya. Therefore, by
understanding the numerous facets of Sūrya, we can develop our
understanding of the numerous facets of Father. Several things are
common between Sūrya and the Father. Sūrya is the Graha around which
other Grahas revolve in the Sauramaṇḍala. Likewise, the father is the
figure around whom the entire family revolves.
Having acknowledged the importance of the Kārakas, we as
Jyotiṣīs are faced with numerous choices, the Naisargikakārakas, the
Carakārakas, the Sthirakārakas, the Bhāvakārakas and what not. These
choices certainly give flexibility in our assessment of a Kuṇḍalī, but they
are also confounding unless we understand their scope and usage. This
chapter aims to dispel the doubts abounding the kinds of Kārakatvas and
share my reflections and experiences regarding their potential usages. The
scope of this topic is immensely vast, and it is impractical to delve deeper
into each possible nuance. Therefore, I have briefly touched upon the
critical concepts and ideas.

2.1 .5 .1
THE TH R EE CAT E G OR IE S
2.1.5.1.1
THE 7 CARAKĀRAKAS

Carakāraka is an essential concept of Jyotiṣa, which assigns

Kārakatva of the Grahas based on the Sphuṭa of the Grahas in a Kuṇḍalī.
There are several kinds of Kārakas, viz., Naisargika, Sthira, and Bhāva,
which do not change. For instance, Sūrya is the Bhāvakāraka for Lagna,
Naisargika for father, and the stronger between Sūrya and Śukra is the
Sthirakāraka for father in a Kuṇḍalī – they are the same in all Kuṇḍalīs.
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The Naisargika Ātmakāraka is Sūrya, whereas the Cara Ātmakāraka is

different in different Kuṇḍalīs.
Because the Carakārakas are changing in Kuṇḍalīs depending on
specific rules, they are called Cara, i.e., changeable or movable. Maharṣi
Parāśara states that there are 7 Carakārakas from Sūrya to Śani, and at
times, when the 8 Graha Carakāraka scheme is followed, Rāhu is included
to the list. While considering Rāhu, his Sphuṭa for this computation should
be determined by subtracting it from 30 because Rāhu is “always Vakrī”.
This scheme of Kārakatvas is so crucial that both Maharṣi
Parāśara and Maharṣi Jaimini makes use of these Kārakas in myriads of
places in their texts. Based on the Ātmakāraka, the foremost among the
Carakārakas, the Kārakāñśa Kuṇḍalī is defined. This is an extensive field
of study. When there are so many Kāraka schemes, what is the need for
another scheme of Kārakatva? The importance of this Kārakatva lies in
the fact that this is changing. Let us see how? We know that Sūrya governs
the father in all Kuṇḍalīs.
This means everyone born when Sūrya is in Siṅha Rāśi should have
similar events and experiences about father. Isn’t it? It must be, as it is
logical to think that way. We can cast a Kuṇḍalī from the position of Sūrya
or the 9th house to divine everything about father. Phaladīpikā advises us
to take Sūrya’s Rāśi as the father’s Lagna and read the 12 Bhāvas from
there. Although this is a logical approach, in real life, we find variations in
people’s lives on the same day and even in the same Lagna.
This is because in different Kuṇḍalīs, all having Sūrya in Siṅha
Rāśi, the Cara Pitṛkāraka may be different. The Carakāraka adds another
dimension to the analysis about the father and, for that matter, other
relatives. To know about one’s father, we must judge the disposition of the
Cara Pitṛkāraka both in the Rāśi and the Navāñśa. Like we read a Kuṇḍalī
from the disposition of Cara Ātmakāraka in the Navāñśa for the self, in
the same manner, we should judge Cara Pitṛkāraka’s Navāñśa for the
matters about the father.
Regarding the determination of the Carakārakas, there is a never-
ending debate on whether there are 8 Grahas or 7 Grahas Carakārakas.
Scholars have done extensive research in this area, and Pt. Sanjay Rath
published a detailed paper on this topic. I respect Pt. Rath and other
scholars, but I am presenting what I think is correct.
To start with, Maharṣi Parāśara states in Bṛhatparāśara 32.1-2.,
that “I now detail below Ātmakāraka etc., obtainable from among the seven
Grahas, viz. Sūrya to Śani. Also, some say that Rāhu becomes a Kāraka
when there is a similarity in the Añśa (degrees only) between two Grahas.
Yet some say that the eight Grahas, including Rāhu, should be
considered regardless of Añśa Sāmya.” We must note, Maharṣi Parāśara
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states that the Kārakas are 7. Still, in some exceptional circumstances,

Rāhu is brought into the picture. In this case, the 8 Grahas from Sūrya to
Rāhu are considered. The 7 Grahas, from Sūrya to Śani, are considered in
a normal situation. So, we must accept that the Carakārakas are assigned
to 7 Grahas in normal circumstances, and in some exceptional
circumstances, the 8 Grahas are assigned.
Now, why not Ketu be brought into the picture? If we bring Ketu
into the picture, there will always be a tie between Rāhu and Ketu. Both
Rāhu and Ketu shall permanently be assigned to the same Kārakatva.
Therefore, Ketu’s position is inconsequential. Some scholars believe that
Ketu is the Mokṣakāraka, therefore not included. But the question is if we
were to include Ketu, what Kāraka would he be assigned to? If Ketu is
assigned the same Kārakatva of Rāhu in all cases, bringing Ketu into the
picture makes no difference.
Regarding the determination of Ātmakāraka, Maharṣi Parāśara
states that in Bṛhatparāśara 32.3-7. that, among the Grahas from Sūrya
etc. whichever Graha has traversed the maximum number of Añśa in a
Rāśi, is the Ātmakāraka. If the Añśa is identical, then the one with higher
Kalā, if the Kalās are also identical, the one with higher Vikalā, must be
considered. The Graha having the highest Añśa, Kalā and Vikalā become
the Ātmakāraka, one having the lowest Antyakāraka, the ones in between
them are called Madhyakāraka and the one that is immediately after the
Ātmakāraka is the Upakheṭa. When Rāhu is brought into the picture,
deduct his sphuṭa in that Rāśi from 30.
He further states in Bṛhatparāśara 32.13-17. that, “the Graha next
to Ātmakāraka in terms of sphuṭa is called Amātyakāraka. Following them
in the order are Bhrātrikāraka, Mātṛkāraka, Pitṛkāraka, Putrakāraka,
Jñātikāraka and Dārākāraka. In the schema of 7 Graha Carakāraka, the
Putrakāraka is identical with the Mātṛkāraka. If two Grahas have the
same Añśa, both become the same Kāraka, in which case there shall be a
deficit (lopa or disappearance) of one Kāraka. In that circumstance,
consider the Sthirakāraka for determining the Śubha or Aśubha influence
for the concerned relative.
We notice some variations in several editions of Jaiminisūtra,
where these Kārakas are defined. In the edition of Śrī BS Rao, we notice
that only 7 Kārakas are mentioned in ślokas 1.11-18. They are Ātma,
Amātya, Bhrātā, Mātṛ, Putra, Jñāti, and Dārā. This sequence matches well
with the seven Bhāvas mappings that we noticed before. We notice that
the Pitṛ is left out, which is illogical, because how can we leave out one of
the crucial relations from our life? This makes it unacceptable.
In the translation of the Jaiminisūtra, noted scholar Śrī
Acyutānanda Jhā cites both the seven and eight Kārakas. In the seven

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Kārakas, he omits the Pitṛkāraka, whereas in the eight Kārakas scheme

he inserts the Pitṛkāraka between Mātṛ and Putra. There is a school of
thought that excludes Pitṛkāraka from the equation, whereas in another
school, the Putrakāraka is merged with the Mātṛkāraka. Pt. Rath teaches
that in Mundane astrology (Jaḍātmā), the Putrakāraka disappears,
making the 7 Graha Carakāraka scheme relevant in such a Kuṇḍalī. On
the other hand, in the Kuṇḍalī of people (Jīvātmā), the 8 Graha
Carakāraka, that has Pitṛkāraka appearing between Mātṛkāraka and
Putrakāraka is applicable. My question is if the distinction is so clear cut,
why did the Maharṣis not state it right away and leave it to speculations?
I think the answer lies right there in the Ślokas of Maharṣi Parāśara and
needs in-depth reflections to decipher that.
In Śrī Sānthānām’s edition, Maharṣi Parāśara states
ātmākārakabhāgebhyo nyūnāṃśo’mātyakārakaḥ। tasmānnyūnāṃśako bhrātā
tannyūnomātṛsaṃjñakaḥ ॥13॥ tannyūnāṃśaḥ pitātasmādalpāṃśaḥ putrakārakaḥ।
putrānnyūnāṃśako jñatirjñāternyūnāṃśako hi yaḥ ॥14॥ sa dārakārako jñeyo
nirviśaṃke dvijottama। carākhyakāralā ete brāhmaṇā kathitāḥ purā॥15॥ mātṛ
kāraka mevā’nye vadanti suta kārakam। dvau grahau bhāga tulyau cejjāyetāṃ
yasya janmani॥16॥ tadagra kāraka syaivaṃ lopo jñeyo dvijottama।
sthirakārakavaśāttasya phalaṃ jñeyaṃ śubhā’śubham॥17॥
This means the Graha next to Ātmakāraka is the Amātyakāraka.
Likewise, the Kārakas in the sequence are Bhrātrikāraka, Mātṛkāraka,
Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka. These are
Carakārakas. Some consider Mātṛkāraka and Putrakāraka, as identical. If
two Grahas have the same Sphuṭa, both become the same Kāraka, in which
case there shall be a deficit of one Kāraka. In that circumstance, the
Sthirakāraka takes the place of the Carakāraka, and from which the good
and bad things of the relative should be divined. There is yet another
edition where the Pitṛkāraka is removed from the list, which shall be
presented in the detailed section of Carakāraka. The following table gives
the interpretation of the 8 Carakārakas, even though two Kārakas, the
Mātṛ and Putra can be merged into one Graha.
Why is Ātmakāraka so important? To answer this, Maharṣi
Parāśara states in Bṛhatparāśara 32.8., that out of these Carakārakas,
Ātmakāraka has the prime say on the native, just as the king is the head
of all affairs and is entitled to arrest (bandhana) and release (mokṣa) men.
Maharṣi Jaimini states in JS 1.11 that the Ātmakāraka is the master of
either bandhana or mokṣa. The Bandhana and Mokṣa can be translated as
getting imprisoned or released from imprisonment, or it can be translated
as getting bound or released from the shackles of this world. In a spiritual
sense, whether one is on the path of Bandhana or Mokṣa should be studied
from the Ātmakāraka. Śrī Acyutānanda Jha and Śrī BS Rao write in their
commentary that when the Ātmakāraka is in dignified in his Ucca etc.
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Śubhayutidṛṣṭi fortifies the Rāśi and; the native is on the path of Mokṣa.
On the other hand, when the Ātmakāraka is in his Nīca/Śatrurāśi and
afflicted by Krūra yutidṛṣṭi, the native is on the path to bondage, i.e., does
not attain liberation easily.
Let us first consider the 8 Carakāraka scheme, where the Grahas
are arranged in a row from highest to lowest Sphuṭa (Rāhu’s adjusted
sphuṭa is taken); the Carakārakas are (1) Ātma, (2) Amātya, (3) Bhrātṛ, (4)
Mātṛ, (5) Pitṛ, (6) Putra, (7) Jñāti, and (8) Dārā. However, if we adopt the
7 Carakāraka scheme, one of the Kārakas needs to be removed. There are
two schools of thought regarding this. School1 states that Pitṛkāraka is
removed from the scheme, making it (1) Ātma, (2) Amātya, (3) Bhrātṛ, (4)
Mātṛ, (5) Putra, (6) Jñāti, and (7) Dārā. According to School2, the
Pitṛkāraka is not removed, but instead, Mātṛkāraka and Putrakāraka are
merged as one.
What it means is that whichever Graha becomes the Mātṛkāraka,
also becomes the Putrakāraka. The School2 makes better sense because
we do not have a missing Kārakatva of a relation. The sequence for school
2 becomes (1) Ātma, (2) Amātya, (3) Bhrātṛ, (4) Mātṛ/Putra, (5) Pitṛ, (6)
Jñāti, and (7) Dārā. The editions of Śrī Gaṇeśa Dutt Pathak and Śrī
Tarachand Śāstrī contain the Ślokas supporting school1. In contrast, the
editions of Śrī Sānthānām, Śrī Sitaram Jha and Śrī Padmanābha Śarmā
contains the Ślokas supporting school2. Likewise, we also notice two
different renditions of the Jaiminisūtras.
To the proponents of School1, their sequence makes logical sense
because the Kārakas appropriately maps the Bhāvas nicely. For instance,
1: Ātma is associated with the Lagna, because Lagna is self, 3: Bhrātṛ is
associated with the siblings, 4: Mātṛ – Mother, 5: Putra – children, 6:
Jñāti – maternal relatives, 7: Dārā – spouse. What happened to 2nd? We
shall review that later. The logical mapping of the Carakāraka sequence
to the Bhāvas makes the proponents of School1 believe that their sequence
is correct. However, what is not explained here is that if Pitṛkāraka is
missing, how is the father known in the Kuṇḍalī from a Carakāraka
standpoint?
Now let us look at the proponent of the 2 nd school, who state that
Mātṛ and Putra Kārakas are merged into one. One challenge of this school
is that Pitṛkāraka is mapped to 5th house, and Putrakāraka 4th house,
although from a Bhāva standpoint Pitṛ is 9th and Putra is 5th. In contrast,
the rest of the Kārakas appear to be in their proper place. Now, the
question is, should we accept this scheme, where the Kārakas are not
mapped to the right Bhāvas? But, before that, we should answer this
question – should we be looking for this mapping at all. The answer to that
lies in Maharṣi Parāśara’s dictum, which states that Dārākāraka should
be assigned to Dhana Bhāva. Likewise, the Dārākāraka should be assigned
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to the 5th house as well. Besides that, the Amātyakāraka cannot be mapped
to the 2nd house, as per school1’s logic because, Amātya means ministers,
and the place of one’s ministers (Mantri) are in 5th house (advice,
mantraṇā), or the 9th house (Guru, guide). Therefore, we can conclude that
the sequence of Carakāraka need not map to the Bhāva sequence, which
paves the path clear for the acceptance of School2. School2 also makes
sense because one of the Kārakas, viz., the Pitṛkāraka, does not disappear
from the scheme randomly. Also, Maharṣi Jaimini states in Jaiminisūtra
1.1.19 (Pt. Rath’s edition), that mātra saha putrameke, which means,
in the 7 Carakāraka scheme, Mātṛkāraka and Putrakāraka are merged.
Table 123: Sapta Graha Aṣṭa Carakāraka

Order/
# Carakāraka Details
Houses
The Ātmakāraka is the kāraka for the Ātma
or the soul. According to Maharṣi Parāśara,
He is the king of the Kuṇḍalī aBd cou d
imprison (Bandhana) or release (Mokṣa) Rank order:
someone. Like the ministers obey a king, I
.e other Kārakas obey t e Ātm kāraka.
1 Ātmakāraka House
Being the kāraka of the Ātma, the 12th
house of Mokṣa is seen from the correspondence:
Ātmakāraka’s Navāñśa (Kārakāñśa) to I / VIII/ X/ XII
determine one’s Iṣṭa Devatā. This Devatā
suides the tma throughaseveral births
towards Mokṣa.
Amātya means ministers. Whist the
t akāraka i l Sūrya;
ke the
Amātyakāraka is like BṢhaspati.
Amātyakāraka is also like the Queen
(Candra), who makes policies and looks
after her subjects. We can also say that the
Amātyakāraka signifies the mind. The role
f the Amātyakāraka is that of a Minister or Rank order:
the Queen who advises the king on crucial II
governance matters. In our life, it is the
2 Am tyakāraka House
Amātyakāraka who guides the Bhāgya of
the person towards the attainment of the correspondence:
goals of the Ātmā. Being the protector of the V/ IX
soul, the Pālanadevatā (devatā for
sustenance) is seen from the 6th from the
Amātyakāraka in the Navāñśa. The Bhāva
of the Amātyakāraka can be considered the
9th, the Guide. Counting from the 9th, the 6th
is the 2nd, the house of sustenance and the
Kuladevatā (family deity).
The Bhrātrikāraka is the kāraka of siblings
and cousins who are expected to stand by Rank order:
3 Bhrātrikāraka the native at times of need. This Kāraka is III
also known as the Gurukāraka, as next to
the Amātya it is only the Guru who guides
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Order/
# Carakāraka Details
Houses
the Ātmā towards its goal. The Guru and House
his influence on one’s life can be seen from correspondence:
the Bhrātrikāraka in Rāśi/Añśa. In the III / XI
Navāñśa Kuṇḍalī, this Kāraka shows the
promise of how the Guru would influence
one’s life. On the other hand, in the Rāśi
Kuṇḍalī, the Kāraka shows how the promise
of the Guru’s guidance is fulfilled.
The Mātṛkāraka is the kāraka for the
Mother. Among the first five Kārakas of
prime importance, Mātṛkāraka represents Rank order:
one who brings the Ātmā into existence, in IV
4 Mātṛkāraka this world. She has the first right over the House
child and guides it through all stages to do correspondence:
the right thing in life – to attain glory and IV
God. The influence of mother one’s life
should be studied from this Carakāraka.
After Mātṛkāraka, comes Pitṛkāraka - the
kāraka of the father. Father provides his
seed (Bīja) in the form of sperm that carries Rank order: V
the soul that transmits it to the womb House
5 Pitṛkāraka
(Kṣetra) of Mother. Therefore, he comes correspondence:
next to the Mother. The father’s influence IX
on one’s life should be studied from this
Carakāraka.
hs Pum children. One’s
pāraka denotes
children hold the future of a person. One’s
son (normally eldest son) performs the
person’s last rites. Therefore, this Kāraka Rank order:
gains a sixth place in the order of IV in 7 Graha
relationship of the person. The influence of scheme and VI in
children on one’s life should be studied from 8 Graha scheme
6 Putrakāraka
this Carakāraka. Usually, this Kāraka is
identical with the Mātṛkāraka as both the House
mother and the child originate from this correspondence:
Kāraka. However, when there is an V
Añśasāmya between two Grahas, this
Kāraka splits from the Mother and appears
as a separate Kāraka, after the Pitṛkāraka.
The next in order is the Jñātikāraka - the
kāraka of maternal relatives. The person’s
relatives are the ones who are expected to Rank order:
stand near the person in times of happiness VI in 7 Graha
and distress. The influence of one’s relatives scheme and VII in
7 Jñātikāraka on one’s life should be studied from this 8 Graha scheme
Carakāraka. On th other hand, the House
influences of the paternal relatives should correspondence:
be studied from the Pitṛkāraka instead, and VI
likewise, those of in-laws from the
Dārākāraka.

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 THE KĀRAKAS

Order/
# Carakāraka Details
Houses
The last in the order is the Dārākāraka -
the kāraka for wife or spouse. The spouse is Rank order:
the ‘Ardhāṅginī’, meaning the equal partner VII in 7 Graha
of the person. From a life’s experience scheme and VIII
standpoint, the man and the women stand in 8 Graha
8 Dārākāraka together and face the good and bad things scheme
in life jointly. This Kāraka is the last, and
ends the cycle of Carakārakas, from Ātma House
to Dārā. The influence of spouse and correspondence:
companion on one’s life should be studied VII / II
from the Dārākāraka.

Let us revisit the topic of seven vs eight Graha Carakāraka scheme

and reflect upon the ślokas of Maharṣi Parāśara as per the editions of Śrī
Sānthānām, Śrī Jha and Śrī Padmanābha Śarmā. Firstly, it is nowhere
stated that the seven vs eight Graha scheme applies to Mundane vs Jātaka
Kuṇḍalīs, so we must keep that view aside. It should be instead interpreted
as there is a possibility of using either seven or eight Graha Carakāraka
scheme in a Kuṇḍalī, depending on the circumstances.
The seven-Graha scheme is used in normal circumstances,
whereas the eight-Graha scheme is used only under some exceptional
circumstances. Under what exceptional circumstances? Maharṣi Parāśara
states “añśaiḥ samaugnahau dvau cedrāhvantan cintayet tadā। saptaiva
kārakānevaṃ kecidaṣṭau pracakṣate॥2॥”, which means that when two Grahas
(dvau) have same Añśa (añśaiḥ samaugnahau), Rāhu also becomes a
Kāraka (cedrāhvantan cintayet tadā), making it 8 Kārakas instead of 7
(saptaiva kārakānevaṃ kecidaṣṭau pracakṣate).
When two Grahas are in the same Añśa, then Rāhu is included in
the list. For instance, in a Kuṇḍalī the Añśas of Grahas are Sūrya 6,
Candra 10, Maṅgala 7, Budha 17, Bṛhaspati 16, Śukra 20, Śani 19, and
Rāhu 18. Here, we do not consider Rāhu because no Grahas are in the same
Añśa, and the Kārakas are AK Śukra, AmK Śani, BK Budha, MK/ PuK
Bṛhaspati, PiK Candra, JK Maṅgala and DK Sūrya. On the other hand, if
the Sphuṭas were Sūrya 6 (6°10’), Candra 6 (6°8’), Maṅgala 7, Budha 17,
Bṛhaspati 16, Śukra 20, Śani 19, and Rāhu 18. Now Sūrya and Candra
have the same Añśa (Kalā and Vikalā are disregarded), indicating that the
Kārakas are AK Śukra, AmK Śani, BK Budha, MK/PuK Bṛhaspati, PiK
Maṅgala, JK Sūrya/Candra and DK “-”. If we omit Rāhu into the picture,
we notice the Dārākāraka is left without a Kāraka, because Sūrya and
Candra both become Jñātikāraka. Or, could it be AK Śukra, AmK Śani,
BK Budha, MK/PuK Bṛhaspati, PiK Maṅgala, JK “-” and DK
Sūrya/Candra. Here, the Jñātikāraka is left without a Kāraka, because
both Sūrya and Candra are assigned to Dārākāraka. Which option is valid?
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To resolve such a situation of two or more Grahas having the same

Añśa, Rāhu is brought into the picture. Now, Rāhu’s sphuṭa is 18, but as
per Maharṣi Parāśara’s advice, it must be converted to 30 – 18 = 12 for
incorporating into the Carakāraka scheme. If we include Rāhu in the
scheme, we have the Kārakas as AK Śukra, AmK Śani, BK Budha,
MK/PuK Bṛhaspati, PiK Rāhu, JK Maṅgala and DK Sūrya/Candra. Rāhu
becomes the Pitṛkāraka because his transformed Añśa is in between
Bṛhaspati and Maṅgala. There is yet another view; the Carakāraka scheme
becomes the 8 Graha scheme the moment Rāhu enters the scheme, the
sequence becomes Ak → AmK → BK → MK → PiK → PuK → JK → DK.
In this scheme, the MK/PuK are not merged.
This scheme is proposed by Śrī PVR Narasimha Rao, the creator of
the Jagannath Horā software, based on his interpretation of Maharṣi
Parāśara’s Ślokas. If we accept this scheme, the Kārakas becomes AK
Śukra, AmK Śani, BK Budha, MK Bṛhaspati, PiK Rāhu, PuK Maṅgala JK
Sūrya and DK Candra. Sūrya is assigned as Jñātikāraka, and Candra
Dārākāraka, because Sūrya has higher Kalā than Candra.
If we notice carefully, although this addresses one part of Maharṣi
Parāśara’s dictum that states “añśaiḥ samaugnahau dvau cedrāhvantan
cintayet tadā। saptaiva kārakānevaṃ kecidaṣṭau pracakṣate॥2॥”, meaning when
two Grahas have the same sphuṭa, Rāhu also becomes a Kāraka, making
it 8 Kārakas instead of 7. Furthermore, regarding the sequence of the
Kārakas, in the 8 Graha Carakāraka scheme, the Maharṣi states that
“ātmākāraka bhāgebhyo nyūnāṃśo’mātya kārakaḥ। tasmān nyūnāṃśako bhrātā
tannyūno mātṛsaṃjñakaḥ॥13॥ tannyūnāṃśaḥ pitātasmādalpāṃśaḥ putrakārakaḥ।
putrān nyūnāṃśako jñatir jñāter nyūnāṃśako hi yaḥ॥14॥” Meaning that the
sequence is 1- Ātmakāraka, 2- Amātyakāraka, 3- Bhrātrikāraka, 4-
Mātṛkāraka, 5- Pitṛkāraka, 6- Putrakāraka, 7- Jñātikāraka and 8-
Dārākāraka. We notice that in the sequence Pitṛkāraka is included in
between the Mātṛkāraka and the Putrakāraka. It is only in
mātṛkārakamevā’nye vadanti sutakārakam॥16॥, did he say that in the 7 Graha
scheme, the Putrakāraka is identical with the Mātṛkāraka?
Having seen the possibility of bringing Rāhu into the picture, one
question remains: what did the Maharṣi mean by the disappearance of a
Kāraka and insertion of the Sthirakāraka into the scheme? Whenever two
“or more” Grahas have the same Añśas (disregard Kalā and Vikalā), not
only Rāhu is included in the scheme, but besides that, something else
happens. The Sthirakārakas comes into the play and assume the role of
one of the Carakārakas. In this regard, Maharṣi Parāśara states “dvau
grahau bhāgatulyau cejjāyetāṃ yasya janmani॥16॥ tadagra kārakasyaivaṃ lopo
jñeyo dvijottama।Sthirakārakavaśāt tasya phalaṃ jñeyaṃ śubhā’śubham॥17॥”,
which means, when two Grahas are in the same Añśa (bhāga), the Kāraka
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 THE KĀRAKAS

who is in front (tadagrakārakasya) as per the Kalā and Vikalā, disappears,

and the place of that Kāraka is taken by the concerned Sthirakāraka.
Regarding this, Śrī Ganesh Dutt Pathak’s edition states “añśasāmyau
grahau dvau ca jāyetāṃ yasya janmani। svakārakaṃ vinā vipra lupyati
cāṃtyakārakaḥ॥19॥ tatkārako lupyati cedanyannavāsti kārakam ॥ kārakāṇāṃ
sthirāṇāṃ ca madhye saṃcitayedvija॥20॥” This also means something similar,
which is when two Grahas have Añśasāmya (same Añśa). The
Antyakāraka, i.e., the last Kāraka disappears (lupyati cāṃtyakārakaḥ).
And to fill that place, the Sthirakāraka is introduced.
To proceed further, we need to understand the meaning of the term
Antyakāraka. Maharṣi Parāśara states “añśasāmye kalādhikyāt tatsāmye
vikalādhikaḥ॥3॥ aṃśādhikaḥ kārakaḥ syād alpabhāgo antyakārakaḥ॥4॥
madhyāṃśo madhyakheṭaḥ syādupakheṭaḥ sa eva hi।”, meaning, when two or
more Grahas are in the same Añśa, their Kalā must be evaluated. If their
Kalā is also the same, then their Vikalā must be evaluated. It is hardly
possible to have two Grahas having the same Añśa, Kalā and Vikalā. The
highest among them is called the Kāraka (Ātmakāraka), whereas one at
the end is called the Antyakāraka. The ones in the middle are called
Madhyakheṭa, also known as Upakheṭa. Kheṭa means Graha. There must
be a reason why the Madhyakheṭa and Upakheṭa are addressed as Grahas
instead of Kārakas. The reason could be that the Madhyakheṭa and
Upakheṭa cannot become Kārakas, therefore, left out of the Kāraka
reckoning.
Now, let us come back to the problem of the same Añśa. What
happens when two or more Grahas are in the same Añśa? It is logical to
think that the foremost among them takes the place of the Kāraka.
Although the others look for the assignment, they are left out. Let us see
what happens in our example above, where Sūrya and Candra are in 6°:
Sūrya 6 (6°10’), Candra 6 (6°8’), Maṅgala 7, Budha 17, Bṛhaspati 16, Śukra
20, Śani 19, and Rāhu 18. The assignments are AK Śukra, AmK Śani, BK
Budha, MK/PuK Bṛhaspati, PiK Maṅgala, JK Sūrya/Candra and DK “-”.
Let us first focus on the Jñātikāraka, which is assigned both Sūrya and
Candra as the Kāraka, because of their Añśasāmya. Now, the question is
which among them should be considered as the Jñātikāraka?
According to Maharṣi Parāśara’s advice, “añśasāmye kalādhikyāt
tatsāmye vikalādhikaḥ॥3॥”, if there is a tie in the Añśa, then the Kalā and
Vikalā must be progressively evaluated, to break the tie. When the Grahas
in the same Añśa are arranged in a sequence, the foremost among them
becomes the Kāraka (concerned Kāraka in question), and the last one
Antyakāraka. In our example, Sūrya becomes the Jñātikāraka and Candra
Antyakāraka. Why cannot we assign Candra to Dārākāraka?

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 GRAHA KĀRAKATVAS

Because, according to the Añśa, Candra should be the Jñātikāraka,

but is defeated by Sūrya in the competition as he has higher Kalā. Śrī PVR
Narasimha Rao believes that the Añśa, Kalā and Vikalā principle is only
applicable to Ātmakāraka and not the other Kāraka; however, that is not
acceptable, because, the Maharṣi clearly states that, in such a condition,
the Graha having highest Kalā and Vikalā becomes the Kāraka. He did not
say Ātmakāraka, but the Kāraka in question.
It is not logical to apply this principle only to the Ātmakāraka and
not to other Kārakas. According to Śrī Ganesh Dutt Pathak edition,
“añśasāmyau grahau dvau ca jāyetāṃ yasya janmani। svakārakaṃ vinā vipra
lupyati cāṃtyakārakaḥ॥19॥ tatkārako lupyati cedanyannavāsti kārakam ॥
kārakāṇāṃ sthirāṇāṃ ca madhye saṃcitayedvija॥20॥”. Meaning, when two or
more Grahas have Añśasāmya, the Antyakāraka disappears (lupyati
cāṃtyakārakaḥ), and is not assigned his own Kārakatva (svakārakaṃ
vinā). In our example, Candra disappears from our list, as he became the
Antyakāraka and is not assigned his Kārakatva of Jñāti.
In our example, no Kāraka is assigned to the Dārākāraka, because
Candra disappears, being defeated by Sūrya in the competition for
Jñātikāraka. Who then becomes the Dārākāraka? Śukra becomes the
Dārākāraka because he is the Sthira Dārākāraka. What happens when the
Pitṛkāraka disappears likewise? Then, the stronger between Sūrya and
Śukra is assigned the Cara Pitṛkāraka, because the stronger between the
two is the Sthira Pitṛkāraka. What happens when the
Mātṛkāraka/Putrakāraka combo disappears? Should we, in that case,
assign the Sthira Mātṛkāraka or Sthira Pitṛkāraka to the combo? Here, we
are caught with a problem, which is we cannot have the Mātṛkāraka and
Putrakāraka as the same; else, we shall not be able to resolve the problem
of their disappearance unambiguously. Therefore, we need to break them
into two individual Kārakas, which is what Maharṣi Parāśara advises. The
Maharṣi states that when two or more Grahas are in Añśasāmya, then the
8 Graha Carakāraka sequence must be followed. However, in such a case,
we cannot have Putrakāraka following the Mātṛkāraka. The sequence then
becomes, Ātma, Amātya, Bhrātṛ, Mātṛ, Pitṛ, Putra, Jñāti, and Dārā.
Noticeably, when Putra is broken free from Mātṛkāraka, he
appears after Pitṛ. Note, Maharṣi Parāśara: athā’haṃ sampravakṣyāmi
grahān ātmādikārakān । saptaravyā diśanyantān rāhvantān vā’ṣṭa saṃkhyakān ॥1॥
añśaiḥ samaugnahau dvau cedrāhvantan cintayet tadā। saptaiva kārakān evaṃ
kecidaṣṭau pracakṣate॥2॥. Meaning, I now detail below Ātmakāraka etc.,
obtainable from among the 7 Grahas from Sūrya to Śani or 8 Grahas from
Sūrya to Rāhu. When two Grahas have the same sphuṭa, Rāhu also
becomes a Kāraka, making it 8 Kārakas instead of 7. Again, Maharṣi
Parāśara: ātmākāraka bhāgebhyo nyūnāṃśo ‘mātya kārakaḥ। tasmānnyūn

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 THE KĀRAKAS
āṃśako bhrātā tannyūnomātṛ saṃjñakaḥ ॥13॥ tan nyūnāṃśaḥ pitātasmādalp āṃśaḥ
putrakārakaḥ। putrān nyūnāṃśako jñatir jñāter nyūnāṃśako hi yaḥ॥14॥ sa
dārakārako jñeyo nirviśaṃke dvijottama। carākhya kārakā ete brāhmaṇā kathitāḥ
purā ॥15॥ mātṛkārakamevā’nye vadanti sutakārakam॥16॥. Meaning, the Graha
next to Ātmakāraka in terms of Añśa is called Amātyakāraka. Likewise,
following one another in terms of Añśa are Bhrātrikāraka, Mātṛkāraka,
Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka. Some consider
Mātṛkāraka and Putrakāraka as identical.
Coming back to the disappearance of the Kāraka in the case of
Añśasāmya, we are faced with this confounding Śloka: dvau grahau
bhāgatulyau cejjāyetāṃ yasya janmani॥16॥ tadagra kārakasyaivaṃ lopo jñeyo
dvijottama। sthira kāraka vaśāttasya phalaṃ jñeyaṃ śubhā’śubham॥17॥.
According to this, when two Grahas are of the same Añśa, then the Kāraka
(Graha) who is in front (tadagrakārakasya) among them disappears. What
does this indeed mean? Can it be interpreted this way? In our example,
Sūrya and Candra became the Kāraka for Jñāti, and we chose Sūrya over
Candra because Candra is the Antyakāraka and thus disappeared. But,
according to this edition, Sūrya disappears because Sūrya is the
Agrakāraka, and Candra takes his position? According to Śrī PVR
Narasimha Rao, in Añśasāmya, Candra becomes Jñātikāraka, because
Sūrya disappears from the scheme.
This does not make sense, because, according to Śrī Ganesh Dutt
Pathak, it is the Antyakāraka that disappears: “añśasāmyau grahau dvau ca
jāyetāṃ yasya janmani। svakārakaṃ vinā vipra lupyati cāṃtyakārakaḥ॥19॥
tatkārako lupyati cedanyannavāsti kārakam॥ kārakāṇāṃ sthirāṇāṃ ca madhye
saṃcitayedvija॥20॥”. Is it possible that both are possible? To answer this, we
should refer to Śrī Sanjay Rath’s interpretation, which states that, first
kāraka (agra) gradually disappears (lopa) and is replaced by the lower one,
and finally the Antyakāraka takes over the Kārakatva.
It means that the Antyakāraka is first denied the Kārakatva he
deserves. But, he slowly moves towards displacing the Agrakāraka, taking
his position, and eventually becomes the Kāraka. This sounds unnatural
and counter-intuitive but is the only rational explanation of the event.
Therefore, we can say that, when the Añśasāmya occurs, the Agrakāraka
is first given the portfolio and the Antyakāraka (and Madhyakheṭa)
disappears. However, over time, the Agrakāraka disappears, and the
Antyakāraka takes up his portfolio. The Madhyakheṭa and Upakheṭa do
not appear in the equation, as they are not given the Kāraka portfolio.
However, I am open to the idea of bringing them in so that they
progressively displace the Agrakāraka and each other and eventually
displaced by the Antyakāraka.

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 GRAHA KĀRAKATVAS
2.1.5.1.1.1
THE BHĀVA CORRESPONDENCE

The Carakārakas correspond to certain Bhāvas. This tells us what

is to be studied from these Carakārakas. This Bhāva correspondence also
tells us about what these Kārakas stand for. Furthermore, this dispels the
doubt some scholars harbour that Pitṛkāraka cannot be in the Carakāraka
order, because it does not correspond to the number 5 th, the order of this
Carakāraka. We cannot accept this argument because it is unacceptable to
have a relationship scheme devoid of the father. This becomes clearer when
we study the Ślokas of Maharṣi Parāśara.
The Sitaram Jha edition states “athā’haṃ sampravakṣyāmi viśeṣaṃ
bhāvakārakān। janasya janmalagnaṃ yat vindyādātmakārakam॥31॥ dhanabhāvaṃ
vijānīyād dārakārakameva hi। ekādaśe’grajātasya tṛtīye tu kanīyasaḥ॥32॥sute
sutaṃ vijānīyāt patnīṃ saptamabhāvataḥ। sutabhave graho yaḥ syāt so’pi kāraka
ucyate॥33॥. This means that I shall now narrate the correspondence of
special Kārakas of the Bhāvas. Lagnabhāva corresponds to Ātmakāraka,
Dhanabhāva Dārākāraka, Ekādaśa Agraja (elder sibling – Bhrātrikāraka),
and Sahajabhāva Kaniṣṭha (younger sibling – Bhrātṛkāraka), Sutabhāva
Putrakāraka, and Saptamabhāva Dārākāraka. A Graha in the Sutabhāva
is also the Kāraka for children.
There are 8 Carakārakas from Ātma to Dārā, which are either
assigned to 7 Grahas or 8 Grahas in different circumstances. On the other
hand, the Bhāvas are 12, which means a deficit of 4 Kārakas. How can that
be resolved? That means one Kāraka must be assigned to more than one
Bhāva. One Bhāva can also have more than one Kārakas as narrated by
Maharṣi Parāśara. The Kārakas mentioned here are the Viśeṣa
Bhāvakārakas. The Sthira Bhāvakārakas, i.e., the ones that never change
are described in Śloka 34 of Śrī Sānthānām’s edition, which states, “sūryo
guruḥ kujaḥ somo gururbhaubhaḥ sitaḥ śaniḥ। guruścandrasuto jīvo mandaśca
bhavakārakāḥ॥34॥”. This means the Bhāvakāraka in order are Sūrya,
Bṛhaspati, Maṅgala, Candra, Bṛhaspati, Mangala, Śukra, Śani, Bṛhaspati,
Budha, Bṛhaspati and Śani for the 12 Bhāvas. Like we have Sthirakārakas
and Carakārakas, we also have Sthira Bhāvakārakas, and the Cara
Bhāvakārakas. The Cara Bhāvakārakas are called Viśeṣa Bhāvakārakas
so that we do not end up confusing ourselves.
The Viśeṣa Bhāvakārakas for the 12 Bhāvas are (1) Ātmakāraka,
(2) Dārākāraka, (3) Bhrātrikāraka, (4) Mātṛkāraka, (5) Putrakāraka/ a
Graha in the 5th/ Amātyakāraka (6) Jñātikāraka, (7) Dārākāraka, (8)
Ātmakāraka, (9) Amātyakāraka, (10) Ātmakāraka, (11) Bhrātrikāraka,
and (12) Ātmakāraka. Among these Kārakas, the Maharṣi only states
about the Kārakas of only 6 Bhāvas, viz., (1) Ātmakāraka, (2) Dārākāraka,
(3) Bhrātrikāraka, (5) Putrakāraka/ a Graha in the 5th (7) Dārākāraka and

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 THE KĀRAKAS

(11) Bhrātrikāraka. The remaining were left to the judgement of the

earnest seeker. The assignment of Mātṛkāraka to the 4th and Pitṛkāraka
to the 9th is well understood.
The Amātyakāraka should be assigned to the house of Ministers
(Mantri), which is 5th. The Amātya could also mean one’s spiritual guide,
seen from the 9th house. Therefore, both 5th and 9th should be assigned the
Amātyakāraka. 6th is known as the Jñātibhāva, so it is intuitive to assign
the Jñātikāraka to the 6th. The 10th is the house of the King, and the
Ātmakāraka is the King of the Kuṇḍalī, therefore must be assigned to this
Bhāva.
The remaining Bhāvas are 8th and 12th and appear without any
Kārakas. Now, since the King is the governor of all portfolios which are not
assigned a minister, these two Bhāvas must be governed by the
Ātmakāraka. The 8th also stands for our shadow self (chāyā puruṣa), which
is why the Lagneśa also governs the 8th in the Kālapuruṣa Kuṇḍalī. The
12th is the house of liberation, and it is the Ātmakāraka who can govern
liberation. Therefore, it is natural to assign Ātmakāraka to this Bhāva of
Mokṣa. The reason for assigning these Viśeṣa Kāraka to a Bhāva is that,
when a Bhāva is judged, in addition to the Sthira Bhāvakāraka, these
Viśeṣa Kārakas must also be assessed.
Those who still think the 2nd should be assigned to Amātyakāraka
instead of Dārākāraka, merely because the Amātyakāraka is the 2 nd
Kāraka in the order of Kārakas, should benefit from this śloka of Maharṣi
Parāśara. This is extracted from Śrī Ganesh Dutt Pathak’s version, which
states, “atha bhāvakārakamāha adhunā saṃpravakṣyāmi viśeṣa bhāvakārakān।
januralagnaṃ ca vidyādvai ātmā kārakameva ca॥34॥ dhanabhāvaṃ
vijānīyāddārakārakameva ca॥ ekādaśe jyeṣṭhabhrātustṛtīye tu kaniṣṭhakaḥ॥35॥
sute sutaṃ vijānīyāttathā saptamabhāvataḥ॥ sutasthāne pahastiṣṭhetso’pi kāraka
ucyate॥36॥”. This means, regarding the Bhāvakārakas, I am narrating now
the Viśeṣa Bhāvakārakas. The Kāraka for Janmalagna is the Ātmakāraka.
That of Dhanabhāva is the Dārākāraka, Ekādaśa is elder brother
(jyeṣṭhabhrātu) and Tṛtīya younger brother (kaniṣṭhakaḥ). Now, there are
no Carakārakas for Jyeṣṭhā and Kaniṣṭha Bhrātā; therefore, the
Bhrātrikāraka is implied for both. The Sutabhāva is accorded a unique
place, because, not only does it have a Sthira Bhāvakāraka, which is
Bṛhaspati, a Carakāraka, which is Pitṛkāraka, there is another Kāraka,
which is the Graha in the 5th. A deviation of these Ślokas from that of Śrī
Sānthānām’s is that Saptamabhāva is missing in śloka “sute sutaṃ
vijānīyāttathā saptamabhāvataḥ॥”. Śrī Sānthānām’s edition reads this as “sute
sutaṃ vijānīyāt patnīṃ saptamabhāvataḥ।”, which is logical, because Patni
(wife) should be seen from the Saptamabhāva, instead of children, as per
Śrī Ganesh Dutt Pathak.
[300]
 GRAHA KĀRAKATVAS
2.1.5.1.1.2
MY RECOMMENDATIONS

These are my recommendation based on my understanding of the

principles enunciated by Maharṣi Parāśara, and review of the two schools
of thoughts presented in the translations of Śrī Sitaram Jha et al. and Śrī
Ganesh Dutt Pathak et al. I have also reviewed the available texts and
translations of Jaiminisūtra. I haēe stu ied the texts of the leading
scholars, including Śrī KN Rao, Śrī Sanjay Rath, and Śrī PVR Narasimha
Rao and formed my opinions based on my understanding of the Sanskrit
Ślokas of these classical texts. I do not claim to be a Pundit, and I shall
accept if someone points out the flaw in my thinking. I am humbly
presenting my understanding, even though I understand that this may be
deviant from the common understanding:
1. The Carakārakas are 8 in number and assigned to the 7 Grahas. In
the default assignment, the Mātṛkāraka and Putrakāraka are
aligned to the same Graha, who holds the portfolio of the
Mātṛkāraka. This does not mean that Putrakāraka is missing or no
Graha is representing that portfolio.
2. The Carakārakas that are 8 in number is sometimes assigned to 8
Grahas. This is done when two or more Grahas have Añśasāmya,
meaning, same Degrees (disregarding the Kalā and Vikalā). Rāhu is
inserted into the scheme in such a situation because
Mātṛkāraka/Putrakāraka need to be split into two separate Kārakas,
which is done by placing the Putrakāraka after the Pitṛkāraka.
3. In Añśasāmya, the foremost among the Graha in Añśa/Kāla/ Vikala
is called the Agrakāraka, the immediately following it Upakheṭa, the
last one Antyakāraka, and anyone between the Upakheṭa and
Antyakāraka, Madhyakheṭa. The Agrakāraka and Antyakāraka are
considered in resolving a tie of Añśasāmya. We can call the
Madhyakheṭa Upakheṭa or Upakheṭa Madhyakheṭa, which is of no
consequence because they are both placed in between the
Agrakāraka and Antyakāraka.
4. In Añśasāmya, the Agrakāraka becomes the concerned Kāraka, only
to disappear eventually and its position filled by the Antyakāraka.
The Antyakāraka disappears when there is Añśasāmya but
eventually appears to displace the Agrakāraka from his portfolio. We
can say that, before Antyakāraka, the Upakheṭa and Madhyakheṭa
take their turn to displace the Agrakāraka and each other
progressively before Antyakāraka takes over.
5. If we accept that the Antyakāraka displaces the Agrakāraka, this
need not be limited to only Amātya or other Kārakas. This should
apply to all Kārakas from Ātmakāraka to Jñātikāraka. Regarding
Dārākāraka, more than one Graha shall not vie for the portfolio, as

[301]
 THE KĀRAKAS

that is the last portfolio. If at all, there shall be only one Graha
available for it to become a Kāraka.
6. In Añśasāmya, the lower portfolios are left vacant because more than
one Grahas vie for the higher portfolio. The concerned Sthirakāraka
fills the portfolios for which a Graha cannot be assigned. For this
purpose, there must be a Carakāraka-Sthirakāraka correspondence.
This is Amātya-Bṛhaspati, Bhrātṛ-Maṅgala*, Mātṛ-stronger between
Candra and Maṅgala, Pitṛ- stronger among Sūrya and Śukra, Putra-
Śani (Parāśara), Bṛhaspati (Jaimini), Jñāti- Budha, Dārā- Śukra.
Regarding Bhrātṛ- for younger siblings, Maṅgala must be considered,
whereas Śani (Jaimini) should be considered for elder siblings.
Bṛhaspati should be considered regarding Putra and Śani as Sthira
Putrakāraka appears to be corrupted Sanskrit śloka. This is clarified
in the edition of Ganesh Dutt Pathak. There is no Sthirakāraka
defined for the Amātyakāraka. But based on the association of
Amātya either to 5th (advisor) or 9th (Guru), Bṛhaspati is specified as
the Kāraka.
7. The Ātmakāraka does not remain without a Kāraka Graha, and
therefore, there is no Sthirakāraka defined for this Kāraka.
8. The proposition that in the 7 Graha Carakāraka scheme, the
Pitṛkāraka does not appear, is flawed. This is because of two reasons,
(1) it is illogical to associate the Kārakas to all relations, but leaving
out a crucial relation - the father, (2) if Pitṛkāraka is not required to
be present in the Carakāraka scheme, why is that the Sthirakāraka
is defined for Pitṛ, which is the stronger between Sūrya and Śukra.
An essential need of Sthirakāraka is that it fills the vacuum created
by Añśasāmya. Therefore, the Sthirakārakas are defined
immediately after Carakārakas.
9. The suitable method of writing about the Carakāraka is to create a
table, in which the 1st column is the relatives Ātma, Amātya, Bhrātṛ,
Mātṛ etc., and the 2nd column, the Graha who is assigned to the
Carakārakatvas. This is explained adequately in the illustrations.
When the Kārakatvas are mentioned against the Grahas, the details
of Añśasāmya is not well addressed. For instance, it is not possible to
know the details such as Agrakāraka, Upakheṭa, Madhyakāraka,
and Antyakāraka in that representation.
10. We think that the Saptakāraka must be assigned to Jaḍātmā and
Aṣṭakāraka to the Jīvātmā is flawed because the Maharṣis nowhere
mention it. The Saptakāraka is the default assignment, and only
when there is an Añśasāmya, the aṣṭa-Kāraka scheme is followed,
that is because the Sthirakārakas of both Mātṛkāraka and
Putrakāraka cannot be assigned to the same Kāraka slot. This is
explained above. The default scheme is (1) Ātma → (2) Amātya → (3)
Bhrātṛ → (4-5) Mātṛ/Putra → (6) Pitṛ → (7) Jñāti → (8) Dārā. When
[302]
 GRAHA KĀRAKATVAS

there is Añśasāmya, the scheme becomes (1) Ātma → (2) Amātya →

(3) Bhrātṛ → (4) Mātṛ → (5) Pitṛ → (6) Putra → (7) Jñāti → (8) Dārā.
In both the schemes, there are 8 Kārakas. Still, the only difference
between them is that, in the default scheme, only 7 Grahas are
assigned, whereas, in the Añśasāmya scheme, 8 Grahas are assigned.

2.1.5.1.1.3
ILLUSTRATIONS
2.1.5.1.1.3.1
Illustration 1
Table 124

Body Sphuṭa Rāśi Sphuṭa2

Sūrya 1°01’51.94” Karka 1:01:52
Candra 19°11’44.59” Meṣa 19:11:45
Maṅgala 21°38’55.52” Vṛṣabha 21:38:55
Budha 20°46’35.20” Karka 20:46:35
Bṛhaspati 20°36’42.79” Karka 20:36:43
Śukra 20°26’34.24” Mithuna 20:26:34
Śani 17°11’39.20” Siṅha 17:11:39
Rāhu 17°03’57.56” Siṅha 12:56:04

We notice that there is Añśasāmya between Budha, Bṛhaspati, and

Śukra. Therefore, Rāhu must be introduced. If we arrange the Grahas
based on their sphuṭas in descending order, we have Maṅgala 21:38:55,
Budha 20:46:35, Bṛhaspati 20:36:43, Śukra 20:26:34, Candra 19:11:45,
Śani 17:11:39, Rāhu 12:56:04 and Sūrya 1:01:52. Budha, Bṛhaspati and
Śukra are in the same Añśa; thereby, there is the disappearance of Kāraka
for two portfolios. AK is Maṅgala, AmK is Budha/Bṛhaspati/Śukra, BK is
“-”, MK is “-”, PiK is Candra PuK is Śani, JK is Rāhu and DK is Sūrya.
Maṅgala/Śani fills the BK and the stronger between Candra and Maṅgala,
MK, because they are the Sthirakārakas for the vacant relations. In the
Kuṇḍalī, Maṅgala is of higher Ṣaḍbala than Candr., Hence, it should be
considered as the Sthira Mātṛkāraka. Therefore, Maṅgala becomes the
Cara Mātṛkāraka.
Table 125
Agra Madhya Antya
# Relation Kāraka Remarks
kāraka kheṭa kāraka
1 Ātma Maṅgala

[303]
 THE KĀRAKAS

Agra Madhya Antya

# Relation Kāraka Remarks
kāraka kheṭa kāraka
Budha assumes the
portfolio first, to be
replaced by
2 Amātya Añśasāmya* Budha Bṛhaspati Śukra Bṛhaspati and Śukra
progressively. Śukra
eventually becomes
the Amātyakāraka.
Maṅgala* for The details about
younger younger siblings
3 Bhrātṛ siblings - - - should be deciphered
Śani* for from Maṅgala and
elder siblings elder siblings Śani.
Maṅgala is stronger
than Candra to
4 Mātṛ Maṅgala* - - -
become the Sthira
Mātṛkāraka
5 Pitṛ Candra - - - -
6 Putra Śani - - - -
7 Jñāti Rāhu - - - -
8 Dārā Sūrya - - - -

2.1.5.1.1.3.2
Illustration 2
Body Sphuṭa Rāśi Sphuṭa2
Sūrya 17°01’29.78” Kanyā 17:01:30
Candra 20°05’28.93” Dhanu 20:05:29
Maṅgala 17°37’39.01” Mithuna 17:37:40
Budha 0°39’00.29” Tulā 00:39:01
Bṛhaspati 4°42’51.64” Kanyā 04:42:52
Śukra 16°47’56.44” Tulā 16:47:56
Śani (R) 18°04’26.38” Makara 18:04:27
Rāhu 1°16’31.69” Dhanu 28:43:28

We notice that there is Añśasāmya between Sūrya and Maṅgala.

Therefore, we need to bring Rāhu into the picture. Thus, this becomes an
8 Graha scheme, where Rāhu has the highest Sphuṭa, becoming the
Ātmakāraka. The Amātya is Candra as he is 2nd in rank. The 3rd Rank of
BK has Śani. The 4thRank of MK has a tie, where Sūrya and Maṅgala are
competing. Maṅgala having the higher Sphuṭa becomes the Agrakāraka
and Sūrya Antyakāraka. The Agrakāraka Maṅgala takes the portfolio of
MK, which Sūrya eventually displaces.
The 5th portfolio of PiK is left vacant because Sūrya, who should
have taken this role, has disappeared from the scene. This role is now
taken by the Sthira Pitṛkāraka, i.e., the stronger between Sūrya and
Śukra. In Ṣaḍbala, Śukra is stronger; thus, Śukra becomes the Sthira
[304]
 GRAHA KĀRAKATVAS

Pitṛkāraka and is assigned the portfolio of Cara Pitṛkāraka as well. The 6th
Rank is obtained by Śukra, who becomes the Putrakāraka. The 7th Rank
has Bṛhaspati who becomes the Jñātikāraka, and 8th Rank of Dārākāraka
is taken by Budha, who is in a Ṛkṣasandhi.
Table 126

Agra Madhya Antya

Relation Kāraka Remarks
kāraka kheṭa kāraka
1 Ātma Rāhu - - - -
2 Amātya Candra - - - -
3 Bhrātṛ Śani - - - -
4 Mātṛ Añśasāmya* Maṅgala - Sūrya -
Stronger between
Sūrya and Śukra
becomes the Sthira
5 Pitṛ Śukra* - - - Pitṛkāraka and the
Cara Pitṛkāraka
because this position
became vacant.
6 Putra Śukra - - - -
7 Jñāti Bṛhaspati - - - -
8 Dārā Budha - - - -

2.1.5.1.2
THE 8 STHIRAKĀRAKAS

After narrating about the Carakārakas, Maharṣi Parāśara moves

to the topic of Sthirakārakas. The same is observed in Jaiminisūtra,
whereby, after narrating the Carakārakas in Ślokas 1.1.10-19., the
Maharṣi moves to the topic of Sthirakāraka in Ślokas 1.1.20-24. The
sequence of the narration matters as they are not disjointed but connected.
To understand this, we need to review this Śloka of Maharṣi Parāśara: dvau
grahau bhāgatulyau cejjāyetāṃ yasya janmani ॥16॥ tadagra kārakasyaivaṃ lopo
jñeyo dvijottama। sthira kārakavaśāttasya phalaṃ jñeyaṃ śubhā’śubham॥17॥
This means that when two Grahas are in the same Bhāga (Añśa,
degrees), then the Kāraka who is in front of both (tadagrakārakasya)
disappears (lopo jñeyo), which leaves a vacuum. The Vacuum is filled by the
Sthirakāraka from which the good and bad about the relative should be
known (sthirakārakavaśāttasya phalaṃ jñeyaṃ śubhā’śubham). Now, the
question is, what happens when the disappearing act does not take place?
This implies that we “must” use the Carakāraka instead of the
Sthirakāraka to judge the good and bad about the relations unless the
Kāraka is laid vacant due to Añśasāmya, which case, the Sthirakāraka
must be used. We must note that the Ātmakāraka can never disappear, as
he is at first. However, suppose Amātyakāraka has the same degrees as

[305]
 THE KĀRAKAS

that of the Ātmakāraka. In that case, the Graha standing for

Amātyakāraka displaces the Ātmakāraka Graha and thus leaving a space
in the slot meant for the Amātyakāraka, whereby the Sthira
Amātyakāraka must fill his place.

Bṛhatparāśara 32.18-21.
adhunā sampravakṣyāmi sthirākhyān kārakagrahān।
sa pitṛkārako jñeyo yo balī raviśukrayoḥ॥18॥
candrārayorbalī kheṭo mātṛkāraka ucyate।
bhaumato bhaginī śyālaḥ kanīyān jananītyapi॥19॥
budhānmātṛsajātīyā mātulādyāśca bāndhavāḥ।
guroḥ pitāmahaḥ śukrāt pitaḥ putraḥ śanaiścarāt॥20॥
viprāntevāsinaḥ patnī pitarau śvaśurau tathā।
mātāmahādayaścintyā ete ca sthirakārakā॥21॥
I narrate below the Sthirakārakatvas of the Grahas. The stronger
among Sūrya and Śukra denotes the father, while the stronger among
Candra and Maṅgala denotes the Mother. Maṅgala denotes sister,
brother-in-law, younger brother, and Mother. Budha denotes maternal
relative, while Bṛhaspati denotes paternal grandfather. Husband and
sons are, respectively, denoted by Śukra and Śani. From Ketu note,
wife, father, mother, parents-in-law, and maternal grandfather.

Like several other topics, we observe differences in opinions among

eminent scholars. While Śrī Sānthānām has taken 8 Grahas, from Sūrya
to Śani and then Ketu as Sthirakārakas, some other scholars have left out
Śani and Ketu as being the Kārakas for any people. Therefore, I checked
the Bṛhatparāśara versions of at least six eminent scholars to understand
their views. We notice that the Kārakatvas of father, mother, siblings, and
maternal relatives are mostly aligned, but some differences are found
between Bṛhaspati, Śukra, Śani and Ketu.
While three scholars, Śrī Tarachand Śāstrī, Śrī Ganesh Dutt
Pathak, Śrī Harihara Majumdar are silent about the Śani and Ketu, the
other three scholars, Śrī Sānthānām, Śrī Sitaram Jha and Śrī
Padmanābha Śarmā, exhorts that Śani should be judged for Putra (son)
instead of Bṛhaspati, Śukra for wife, and Ketu for many relations,
including wife, father, mother, father-in-law, mother-in-law, maternal
grandfather, maternal grandmother.

[306]
 GRAHA KĀRAKATVAS
Table 127

Sānthānām
32.18-21
Sitaram Ganesh Maharṣi
Tarachan Harihara Jaimini
Jhā d Śāstrī Dutt
# Graha Majumdar
33.18-21 Pathak 1.2.20-24
8.27-31 8.21-27
Padmanāb 12.27-33 2.1.1-2
ha Śarmā
33.18-21
Sūrya
1 or Father Father Father Father Father
Śukra
Candra
2 or Mother Mother Mother Mother Mother
Maṅgala
Younger
Sister, brother,
brother-in- Mother, Sister, Sister, sister,
3 Maṅgala law, younger brother, brother-in- brother-in- brother-in-
brother, and wife law law law, sister-
Mother in-law, and
Mother
Maternal
relative
Maternal
Jha: uncle, Maternal
Paternal Maternal
maternal uncle and
aunt, Maternal relations,
4 Budha aunt, and other
maternal family relatives in
other maternal
aunt, general
maternal relatives
maternal relatives
uncle’s wife
etc.
Son, Son, Son,
Paternal
husband, husband, husband,
Bṛhaspa Paternal grandparent
5 paternal paternal paternal
ti grandfather s, husband,
grandfathe grandfathe grandfathe
and children
r r r
Father-in- Wife, father
Wife, Wife, and mother-
law,
Mother, Mother, in-law and
mother-in-
father, father, maternal
6 Śukra Husband law,
maternal maternal grandparent
maternal
grandmoth grandmoth s
grandmoth
er er
er
Not Not Not Elder
7 Śani Son
mentioned mentioned mentioned brothers
Wife, father,
mother, Not Not Not Not
8 Ketu father-in- mentioned mentioned mentioned mentioned
law, mother-
in-law,
[307]
 THE KĀRAKAS

āntaānām
32.18-21
Sitaram Ganesh Maharṣi
Tarachan Harihara Jaimini
Jhā d Śāstrī Dutt
# Graha Majumdar
33.18-21 Pathak 1.2.20-24
8.27-31 8.21-27
Padmanāb 12.27-33 2.1.1-2
ha Śarmā
33.18-21
maternal
grandfather,
maternal
grandmother
(Jha)
Not Not Not Not Not
9 Rāhu
mentioned mentioned mentioned mentioned mentioned

Among the other Ācāryas, Ācārya Vaidyanātha of

Jātakapārijāta opines in śloka 2.50, that Rāhu is the Kāraka for
paternal grandfather. In contrast, as the Kāraka for maternal
grandfather, Ketu is divergent from the view held by a section of
Parāśara’s translators. According to all of them, the paternal
grandfather is governed by Bṛhaspati, but only according to Sānthānām et
al., maternal grandfather is governed by Ketu. The others are silent about
the maternal grandfather, probably because they have not assigned any
Kārakatva to Ketu. Regarding the matvrnal grandmother, Sānthānām et
al. assign the Kārakatva to Ketu, but Tarachand Śāstrī et al. assigns it to
Śukra.
Ācārya Mantreśvara shares the same opinion in Phaladīpikā
15.16. The texts have not explicitly sAases th Sthirakāaakatvas of the
Grahas ia par e Śloka but included them in the general allocation of
Kārakatvas. For instance, Phaladīpikā 15.15-16 states: Sūrya’s Kārakatva
is self, father, influence, health, vigour and fortune; Candra’s character of
one’s heart, understanding, royal favour, Mother and affluence; Maṅgala’s
courage, disease, characteristic qualities, younger brothers, lands, foes and
blood relations (paternal); Budha’s one’s learning, relatives in general,
discrimination, maternal uncle, friends, speech and action; Bṛhaspati’s
one’s genius, wealth, physical development, sons and knowledge; īukra ’s
one’s wife, vehicles, ornaments, love affairs and pleasures, Śani’s longevity,
livelihood, the cause of death, adversity and servants. The same idea
reverberates in Jātakapārijāta 2.50-49.
Extracting the Sthirakārakatvas of the Grahas given in
Jātakapārijāta and Phaladīpikā from the ist of Kārakatvas, we have
Sūrya – father, Candra – Mother, Maṅgala – younger siblings, Budha y
maternal relations and relatives in general, Bṛhaspati – sons, Śukra – wife,
Śani – servants, āhu – paternal grandfather and Ketu – maternal

[308]
 GRAHA KĀRAKATVAS

grandfather. We notice that the Kārakatva of the husband is missing,

which generally people ascribe to Śukra. Still, let us ascribe this to
Brihaspati as per Tarachand Śāstrī et al. Elder siblings are likewise not
mentioned but based on my experience, I suggest we assign this to Śani.
There is some confusion regarding the assignments of
grandparents. In my opinion, the assignment should be like this (1)
Paternal grandfather – Bṛhaspati/Rāhu (2) Paternal grandmother –
Bṛhaspati/Rāhu, (3) Maternal grandfather – Śukra/Ketu and (4) Maternal
grandmother – Śukra/Ketu. I am more inclined in considering (1) Paternal
grandfather – Bṛhaspati, (2) Paternal grandmother – Bṛhaspati, (3)
Maternal grandfather – Śukra and (4) Maternal grandmother – Śukra.
On this topic, Maharṣi Jaimini also sheds some light. In
Jaiminisūtra 2.1.1-2, the Maharṣi states that the stronger between Sūrya
and Śukra denotes the father, while one that is stronger between Candra
and Maṅgala, the Mother. in 1.2.20-24, he states that Maṅgala is the
Sthirakāraka for younger brother, sister, brother-in-law, sister-in-law, and
Mother, Budha maternal uncles, aunts and all maternal relatives,
Bṛhaspati paternal grandparents, husband and children, Śukra wife,
father and mother-in-law and maternal grandparents, and Śani elder
brothers. The Maharṣi leaves out Rāhu and Ketu from the picture, making
the list of Sthirakārakas as 7, as some Pundits believe. After evaluating
the options, I have summarized my findings in the following table.
Table 128

# Graha Sthirakārakatva
Stronger between
1 Father
Sūrya and Śukra
Stronger between
2 Mother
Candra and Maṅgala
Younger brother, sister, brother-in-law, sister-in-law,
3 Maṅgala
and Mother
4 Budha Maternal relations, relatives in general
Husband, children, paternal grandfather, paternal
5 Bṛhaspati
grandmother
Wife, father, mother-in-law, maternal grandfather,
6 Śukra
maternal grandmother
7 Śani Elder brothers
8 Ketu -
9 Rāhu -

Some Kārakatvas appear to be confounding, mainly father,

Mother, paternal and maternal grandparents. For instance, why do
Maharṣi Parāśara and Maharṣi Jaimini state that the stronger Sūrya of
Śukra signifies the father, whilst other classical texts such as

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 THE KĀRAKAS

Jātakapārijāta and Phaladīpikā state that only Sūrya and Candra are the
Kāraka for parents? How to reconcile between the two? This can be
understood when we recognize the difference between the Sthirakārakatva
and Naisargika Kārakatva of a Graha. The Rudras govern the
Sthirakārakas, and therefore, they must be assessed for Āyuṣa and cause
of death. The term Sthira resonates with a Daśā called Sthira daśā, which
is used explicitly for timing the demise of a person. It is during the Sthira
Daśā of the Sthirakāraka or the Rudra reckoned from the Sthirakāraka, of
their Trikoṇa, the death occurs. The nature of the death can be known from
the 3rd or 8th of the Sthirakāraka.
On the other hand, the Naisargika Kārakatvas are assessed for the
overall results of the relatives. For instance, for judging father, one should
take Sūrya (Sūrya only, and not the stronger between Sūrya and Śukra)
as the Lagna and evaluate the Bhāvas from there. The Grahas in the 2nd
house from Sūrya denote the sources of his finances and wealth.
Furthermore, for deciphering the father’s blessings in life, Maharṣi
Parāśara asks us to evaluate the 9th from Sūrya. This should tell us what
role the father would play in our life. If this house is afflicted or its Lord
powerless, the father’s blessings may disappear soon in life, i.e., the native
is either separated from the father, or the father passes away soon.
According to Maharṣi Jaimini, Jaiminisūtra 3.2.1 yajña janeśābhyāṃ
svakārakābhyāṃ nidhānam, which means death is judged from the 1st and
8th house from the concerned Bhāva and the Sthirakāraka. Thus, for the
father, it is 9th and the stronger of Sūrya/Śukra; for Mother, it is 4th and
the stronger of Candra/Maṅgala and so on. The Śūla Daśā of the concerned
relative should be used for timing their demise.
Another confusion is related to the grandparents. According to
Maharṣi Jaimini, Bṛhaspati is the Kāraka for paternal grandparent and
Śukra for the maternal grandparent. The confusion starts when we see this
in the light of Maharṣi Parāśara. According to Maharṣi Parāśara, the
paternal grandfather is denoted by Bṛhaspati and the maternal
grandfather by Ketu. Maternal grandmother is ascribed to Śukra by
Tarachand Śāstrī et al., but the texts are generally silent about paternal
grandmother. The confusion is increased when we review this against
Jātakapārijāta and Phaladīpikā.
There is yet another view that Uttarakālāmṛta propounds,
according to which Bṛhaspati, Rāhu and Ketu govern paternal grandfather
and Budha maternal grandfather. Budha’s assignment to maternal
grandfather makes sense from the vantage point that all maternal
relatives are denoted by Budha (called Jñātikāraka). However, Ketu’s
assignment to paternal grandfather is deviant to the mainstream view.
Again, the confusion stems from the fact that different Kārakatvas are
assigned for Sthirakārakatva and Naisargika Kārakatva of the Grahas. In
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 GRAHA KĀRAKATVAS

my opinion, the Sthirakārakatva of the grandparents should be based on

Maharṣi Jaimini, whereas the Naisargika Kārakatvas based on other
Ācāryas.
My conclusion is (1) Paternal grandfather – Bṛhaspati (sthira),
Rāhu (naisargika), (2) Paternal grandmother – Bṛhaspati (sthira), Rāhu
(naisargika), (3) Maternal grandfather – Śukra (sthira), Ketu (naisargika),
and (4) Maternal grandmother – Śukra (sthira) and Ketu (naisargika). In
short, the Sthira and Naisargika Kārakatvas of paternal grandparents are
respectively Bṛhaspati and Rāhu, whereas that of maternal grandparents
Śukra and Ketu. According to some scholars, Rāhu governs paternal
grandfather and maternal grandmother, whereas Ketu governs paternal
grandmother and maternal grandfather. Some have even reversed the
allocation of Chayagrahas to paternal and maternal grandfather; however,
that is unacceptable. Given below are the Sthirakārakas assigned to the
various relations, along with their Naisargikakārakas.
Table 129

# Relation Sthirakāraka Naisargikakāraka

1 Self Candra Sūrya
2 Younger brother Maṅgala Maṅgala
3 Younger sister Maṅgala Śukra
4 Elder brother Śani Maṅgala
5 Elder sister Śani Śukra
Stronger between Candra
6 Mother Candra
and Maṅgala
Bṛhaspati,
7 Children Bṛhaspati
Śani* (according to some)
Jñāti,
Maternal relatives
8 Maternal uncle and his Budha Budha
wife,
Maternal aunt and her
husband
9 Cousins Budha Budha
Stronger between Sūrya
10 Father Sūrya
and Śukra
11 Husband Bṛhaspati Śukra
12 Wife Śukra Śukra
13 Father in law Śukra Śukra
14 Mother in law Śukra Śukra
15 Brother in law Śukra Śukra
16 Sister in law Śukra Śukra
17 Son in law Śukra Bṛhaspati
18 Daughter in law Śukra Śukra

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 THE KĀRAKAS

# Relation Sthirakāraka Naisargikakāraka

19 Paternal grandfather Bṛhaspati Rāhu
Bṛhaspati Rāhu
20 Paternal grandmother Ketu* (according to
some)
21 Maternal grandfather Śukra Ketu
Śukra Ketu
22 Maternal grandmother Rāhu* (according to
some)

2.1.5.1.3
THE NINE NAISARGIKAKĀRAKAS

All the Navagrahas are the Naisargikakārakas for almost all

objects of the world. Texts such as Jātakapārijāta, Phaladīpikā,
Uttarakālāmṛta etc. give a list of Kārakatvas of the Grahas, and among
them, Uttarakālāmṛta treats this subject most exhaustively. However, the
list of Naisargika Kārakatvas is not found in several Bṛhatparāśara
editions, including that of Śrī Sānthānām, Śrī Sitaram Jha or Śrī
Padmanābha Śarmā. This can, however, be found in the edition of Ganesh
Dutt Pathak and Śrī Tarachand Śāstrī.
These Ślokas are from the edition of Śrī Tarachand and Śrī Ganesh
Dutt. atha sūryādigrahakārakamāha rājya vidruma raktavastra māṇikya rāja
vanaparvata kṣetra pitṛkārako raviḥ॥40॥ mātṛmanaḥ puṣṭi gaṃdha rasekṣu
godhūma kṣāraka dvija śakti kārya sasya rajatādi kārakaścataḥ॥41॥ sattva sadma
bhūmi putra śīla caurya roga brahma bhrātṛ parākramāgni sāhasa rājaśatru
kārakaḥ kujaḥ॥42॥ jyotirvidyā mātula gaṇita kārya nartana vaidya hāsa bhī śrī
śilpa vidyādi kārako budhaḥ॥43॥ svakarma yajana Deva brāhmaṇa dhana Graha
kānchana vastra putra mitrāṃdolanādi kārako guruḥ ॥ 44॥ kalatra kārmuka sukha
gītaśāstra kāvya puṣpa sukūmārī yovana bharaṇa rajata yāna svargaloka mauktika
vibhava kavitā rasādi kārakaḥ śukraḥ ॥45॥ mahiṣāyogajala vastra śraṅgāra
prayāṇa sarva rājya sārvāyudha gṛhayuddha saṃcāra śūdra nīlamaṇi vighnakeśa
śalya śūlaroga dāsa dāsī jan āyaṣya kārakaḥ śaniḥ ॥46॥ prayāṇa samaya sarpa rātri
sakala suptārtha dyutakārako rāhuḥ ॥47॥ vraṇa roga carmātiśūla sphuṭa kṣudhārti
kārakaḥ ketuḥ ॥48॥
Here are the Naisargikakārakas as per Jātakapārijāta 2.49-50.
The other details can be studied from the significations of the Grahas.
Among all the various significations, the ones given below are the key ones
used in the analysis.
Table 130

# Graha Jātakapārijāta Bṛhatparāśara

Soul, Father, Influence, health and Rājya, coral, red garments, ruby,
1 Sūrya
vitality, wealth, and resources statecraft, land (kṣetra), father

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 G AHA KĀRAKATVAS

# Graha Jātakapārijāta Bṛhatparāśara

Mother, mind, nourishment of
the body, perfumed articles,
State of mind (citta), intelligence
juice, sugarcane, wheat, salty
2 Candra (buddhi), honour from the ruler,
things, brāhmaṇa, work that
Mother, property, and assets
requires physical stamina,
grains, silver etc.
Sattva (strength and courage), Prowess, home, land (bhūmi),
diseases, abilities (valour, son, good mannerisms, thief,
3 Maṅgala execution abilities), younger Brahma (divinity), younger
sibling, landed property, paternal brother, valour, fire, courage,
relatives (Jñ ti– cousins etc.) and king’s enemies (rebel) etc.
Jyotiṣaśāstra, maternal uncle,
Learning, Friends (Bandhu- kith
mathematics, learning, dance,
and kins), rationality (viveka),
4 Budha healing, humour, fear, wealth
Maternal uncle, skin, profession
( vīLakṣmī’s blessings),
(ability to work)
sculpting, and handicraft etc.
Own work, yajña, devatā,
Intelligence (Prajñā), wealth, brāhmaṇa, wealth, house, golden
5 Bṛhaspati
nourishment, children, wisdom garments, son, friend, revolution
etc.
Strī, bow, happiness, the
knowledge of singing and
Wife (spouse), vehicles, clothes and
writing, flowers, young age,
6 Śukra ornaments, sexual drive, trade and
ornaments, silver, conveyance,
commerce, material comfort
heaven, pearl, prosperity, poetry,
juice etc.
Buffalo, horse, elephant, oil,
clothes, self-grooming, travels,
Longevity, livelihood, nature of
all kinds of states, weapons,
death, danger, sorrow, property
7 Śani house, the movement for war,
(Sampada - arising out of hard
Śudra, Nīlam, obstacles, hair,
laboKr)
bones, colic, servant,
maidservant, longevity etc.
Travels or movement, serpent,
8 Rāhu Paternal grandfather
night, lost articles, gambling etc.
Boils and eruptions, skin
9 Ketu Maternal grandfather diseases, acute colic, troubles
due to hunger.

2.1.5.1.4
THE 12 BHĀVAKĀRAKAS

here are 12 Bhāvas in a Kuṇḍalī, and ay Kāhaka governs each

Bhāva. According to texts such as Jātakapārijāta and Phaladīpikā, there
are more than one Kārakas for four Bhāvas, 4th, 6th, 9th and 10th. Like a
Rāśi is governed by a Graha, called the Rāśyādhipatv; like ise, a Bhāva is
governed by a Graha, called the Bhāvakāpaka. A Bhāvakāraka holds equa
significance as that of the Rāśyādhipati of the Rāśi holding the Bhāva. For
instance, for a Dhanu Lagna native, the Parābhava is held by Meṣa Rāśi.
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 THE KĀRAKAS

Therefore, the Meṣa Rāśyādhipati Maṅgala becomes the Bhāvādhipati,

whereas Bṛhaspati becomes the Bhāvakāraka.
In different Kuṇḍalī’s the Bhāvādhipati can be different depending
on the Lagna, but the Bhāvakāraka shall remain the same. Here, we are
referring to the Sthira Bhāvakāraka, which remain unchanged. But there
is another Bhāvakāraka that changes depending on circumstances.
Maharṣi Parāśara calls them the Viśeṣa Bhāvakārakas, and we can also
call them as Cara Bhāvakārakas because the term Cara is used in such
cases, where things change. For instance, I am born in Dhanu Lagna – My
Putra Bhāvādhipati is Maṅgala, Sthira Bhāvakāraka is Bṛhaspati, and
Cara Bhāvakāraka is Śukra, who is my Cara Putrakāraka. In my Kuṇḍalī,
the fate of the Putrābhāva depends on these 3 Grahas, Maṅgala, Bṛhaspati,
and Śukra.
Ācārya Mantreśvara states in Phaladīpikā 15.17: The Kārakas of
the Bhāvas beginning with the Lagna are (1) Sūrya, ( 2) Bṛhaspati, (3)
Maṅgala, (4) Candra and Budha, (5) Bṛhaspati, (6) Śani and Maṅgala, (7)
Śukra, (8) Śani, (9) Sūrya and Bṛhaspati, (10) Bṛhaspati, Sūrya, Budha
and Śani, (11) Bṛhaspati and (12) Śani. Phaladīpikā 15.25: All details about
the Mother, brother, father, son.; etc., of a Bhāva, should thus be divined
by a reference to the Bhāva and its Kāraka. When any Bhāva, its Lord and
its Kāraka are powerful, one ought to predict good effects for that Bhāva.
Phaladīpikā 15.6. A Bhāva suffer annihilation when the Bhāva itself, its
Lord and its Kāraka are devoid of strength and arc hemmed in betwixt
Krūras or are associated with or aspected by Krūra/Śatru Grahas and not
by others; or if Krūras occupy dharma and Mokṣa Trikoṇa from the Bhāva.
This becomes more evident when any two or three conditions specified
above synchronise.
A Bhāva is fortified when the Bhāva is having yutidṛṣṭi of the
Rāśyādhipati of the Rāśi holding the Bhāva. Likewise, when the Bhāva is
subjected to yutidṛṣṭi of the Bhāvakāraka, the Bhāva is fortified. Even
though there is some blemish associated with some Bhāvakāraka
occupying certain Bhāvas such as Sahaja Maṅgala, Suta Bṛhaspati, Dārā
Śukra, Randhra Śani etc., even in those cases, the internal significations
of the Bhāvas are strengthened. Meaning, Maṅgala in Sahaja confers
courage, Bṛhaspati in Suta knowledge and wisdom, Śukra in Dārā passion,
Śani in Randhra longevity and so on. While for most of the Bhāvas, there
is only one Bhāvakāraka, for four Bhāvas, viz., the 4 th, 6th, 9th and 10th,
there are more than one. Below are the Bhāvakārakas as per
Jātakapārijāta, that is widely accepted. Also given are Bhāvakārakas as
per Maharṣi Parāśara. The distinction between these two is given in a
forthcoming section.

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 GRAHA KĀRAKATVAS
Table 131

Viśeṣa
Bhāvakāraka Bhāvakāraka Bhāvakāraka
# Bhāva (Jātakapārijāta (Bṛhatparāśara
2.51) 32.34) (Bṛhatparāśara
32.31)
1 Lagna Sūrya Sūrya Ātmakāraka
2nd
2 Bṛhaspati Bṛhaspati Dārākāraka
house
3rd
3 Maṅgala Maṅgala Bhrātrikāraka
house
4th
4 Candra, Budha Candra Mātṛkāraka
house
Putrakāraka
5th
5 Bṛhaspati Bṛhaspati Graha in the
house
Putrasthāna
6th
6 Śani, Maṅgala Śani Jñātikāraka
house
7th
7 Śukra Śukra Dārākāraka
house
8th
8 Śani Śani Ātmakāraka
house
9th
9 Sūrya, Bṛhaspati Bṛhaspati Pitṛkāraka
house
10th Sūrya, Budha,
10 Budha Ātmakāraka
house Bṛhaspati, Śani
11th
11 Bṛhaspati Bṛhaspati Bhrātrikāraka
house
12th
12 Śani Śani Ātmakāraka
house

2.1.5.1.5
THE KĀRAKĀDHYĀYA

Table 132
# Topic References Remarks
Sitaram Jha/ Sānthānām:
athā’haṃ sampravakṣyāmi
grahānātmādikārakān।
saptaravyādiśanyantān rāhvantān I now detail below Ātmakāraka
Introdu vā’ṣṭasaṃkhyakān॥1॥ etc., obtainable from among the 7
1
ction Tārāchand Śāstrī: Grahas from Sūrya to Śani or 8
athāgre saṃpravakṣyāmi Grahas from Sūrya to Rāhu.
grahāṇāṃ kārakān dvija।
ātmādikārakān sapta yathāvat
kathayāmi te॥1॥

2 Conditi Sitaram Jha/ Sānthānām: When two Grahas have the same
on for sphuṭa, Rāhu also becomes a

[315]
 THE KĀRAKAS

# Topic References Remarks

inclusio añśaiḥ samaugnahau dvau Kāraka, making it 8 Kārakas
n cedrāhvantan cintayet tadā। instead of 7.
saptaiva kārakānevaṃ kecidaṣṭau
pracakṣate॥2॥
Tārāchand Śāstrī:
śāravyādiśaniparyaṃtā bhavaṃti
saptakārakāḥ। añśaiḥ sāmyau
grahau dvau ca rāhvatān
gaṇayedvija॥2॥
Sitaram Jha/ Sānthānām:
atmā sūryādikheṭānāṃ madhye
Definiti hyaṃśādhiko grahaḥ। Among the Grahas from Sūrya etc.
on of Tārāchand Śāstrī: whichever has traversed the
3
Ātmakā ravyādi paṃgu paryaṃtam maximum number of degrees in a
raka aṃśādhikagraho’pi cet। Rāśi becomes to the Ātmakāraka.
kārakendro’pi sa jṣeya ātmā
kāraka ucyate॥3॥
Sitaram Jha/ Sānthānām:
añśasāmye kalādhikyāt tatsāmye
vikalādhikaḥ॥3॥
budhau rāśikalādhikyat
Tārāchand Śāstrī: If the degrees are identical, then
the one with more minutes of arc
añśasāmyagraho yatra
4 and, if the minutes are also
kalādhikyaṃ ca paśyati।
identical, the one with higher arc
kalāsāmye palādhikyamātmā seconds becomes the Ātmakāraka.
kāraka īryate॥4॥
grāhvo naivātmakārakaḥ। tatra
rāśikalādhikye naiva grāhyaḥ
pradhānakaḥ।
Sitaram Jha/ Sānthānām:
aṃśādhikaḥ kārakaḥ
syādalpabhāgo’ntyakārakaḥ॥4॥
The Graha having the highest
madhyāṃśo madhyakheṭaḥ Sphuṭa becomes the Ātmakāraka.
syādupakheṭaḥ sa eva hi। The one with the lowest Sphuṭa is
5
Tārāchand Śāstrī: called Upakheṭa, where upa
aṃśādhikye kārakaḥ means secondary, and Kheṭa is
syādalpabhāgoṃtakārakaḥ॥5॥ Graha.

madhyāṃśo madhyakheṭaḥ
syādupakheṭaḥ sa eva hi॥
Sitaram Jha/ Sānthānām:
vilomagamanādrāhoraṃśāḥ In the case of Rāhu, deduct his
6 śodhyāḥ khavahnitaḥ॥5॥ sphuṭa in that particular Rāśi
Tārāchand Śāstrī: from 30.
Not available

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 GRAHA KĀRAKATVAS

# Topic References Remarks

Sitaram Jha/ Sānthānām:
añśakramādadho’dhaḥsthāścarāk
hyāḥ kārakā iti। The Kārakas are determined as
7 above and given below as per
Tārāchand Śāstrī: further rules.
agho’dhaḥ kārakā jñeyāścarāṇi
sapta kārakāḥ॥6॥
Sitaram Jha/ Sānthānām:
ātmākhyakārakasteṣu pradhānaṃ
kathyate dvija॥6॥
sa eva jātakādhīśo vijñeyo
dvijasattama। Among these Kārakas,
8 Ātmakāraka is the most
Tārāchand Śāstrī: important.
teṣāṃ madhye pradhānaṃ tu
ātmakāraka ucyate। jātakarāṭa sa
vijñeyaḥ sarveṣāṃ
mukhyakārakaḥ॥7॥
Sitaram Jha/ Sānthānām:
yathā bhūmau prasiddho’sti
narāṇāṃ kṣitipālakaḥ॥7॥
The Ātmakāraka has a prime say
sarvavārtādhikārī ca on the native, just as the king is
bandhakṛnmokṣakrat tathā॥8॥ the most famous among the men of
9
Tārāchand Śāstrī: his country and is the head of all
affairs and is entitled to arrest
yathā bhūmau prasiddho’sti
narāṇāṃ kṣitipālakaḥ। and release men.
sarvavārtādhikārī ca
baṃdhakṛnmokṣakṛttathā॥8॥
Sitaram Jha/ Sānthānām:
yathā rājājñayā viprā
putrāmātyādayo janāḥ। samarthā
lokakāryeṣu tathaivānyepi
kārakāḥ॥9॥
Tārāchand Śāstrī:
putrāmātyaprajānāṃ tu O Brāhmaṇa! The minister cannot
Ātmakā tattaddoṣaguṇaistathā। go against the king, the other
10 raka, baṃdhakṛnmokṣakṛdvipra tathā Kārakas, viz. Putrakāraka,
the King sanmānakārakaḥ॥9॥ Amātyakāraka etc. cannot
tathaiva kārako rājan grahāṇāṃ predominate over Ātmakāraka in
phalakārakaḥ। ātmetyādiphalaṃ the affairs of the native.
tatte anyathā sthāpayedvija॥10॥
yathā rājājñayā vipra
putrāmātyādayo’pi ca। samarthā
lokakāryeṣu
tathaivānyopakārakaḥ॥11॥
If Ātmakāraka is favourable, other
11 Sitaram Jha/ Sānthānām: Kārakas cannot predominate with
their malefic influences. If the
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 THE KĀRAKAS

# Topic References Remarks

ātmānukūlamevātra bhavanti Ātmakāraka is adverse, other
phaladāyakaḥ। Kārakas cannot give their benefic
pratikūle yathā bhūpe effects.
sarve’mātyādayo dvija॥10॥
karya kartuṃ manuṣyānāṃ na
samarthā bhavanti Sitaram Jha/
Sānthānām:
hi।tathā’tmakārake krūre nā’nye
svaśubhadāyakaḥ॥11॥
anukūle nṛpe yadvat
sarve’mātyādayo dvija।nāśubhaṃ
kurvate tadvanānye
svāśubhadāyakāḥ॥12॥
Tārāchand Śāstrī:
kārako rājavaśyena
phaladātānyakārakaḥ। yathā
rājani kuddhe ca sarve’mātyādayo
dvija॥12॥
svajanānāṃ
kāryakartumasamarthā bhavaṃti
hi। srigdhe bhūṣe
Tārāchand Śāstrī:
hyamātyādiḥ svaśatrūṇāṃ
dvijottama॥13॥
akārya kartuṃ no
śaktastathaivānyo’pakārakaḥ।
ātmakārakavaśyena
hyamātyādiphalaṃ daduḥ॥14॥
ityātmakārakaḥ॥
amātyanyūno bhrātā ca
bhrātṛnyūnaṃ ca mātṛkam॥
mātṛkārakakheṭena nyūnabhāgo
hi yo grahaḥ॥16॥
sa putrakārako jñeyastaddhīno
jñātikārakaḥ॥ jñātikārakakheṭena
hīnabhāgo hi yo grahaḥ॥17॥
Sitaram Jha/ Sānthānām:
ātmākārakabhāgebhyo
The Graha next to Ātmakāraka in
nyūnāṃśo’mātyakārakaḥ।
sphuṭa is called the
tasmānnyūnāṃśako bhrātā Amātyakāraka. Likewise,
The
tannyūnomātṛsaṃjñakaḥ॥13॥ following one another in terms of
12 other
tannyūnāṃśaḥ sphuṭa are Bhrātrikāraka,
Kārakas
pitātasmādalpāṃśaḥ Mātṛkāraka, Pitṛkāraka,
putrakārakaḥ।putrānnyūnāṃśako Putrakāraka, Jñātikāraka and
Dārākāraka.
jñatirjñāternyūnāṃśako hi
yaḥ॥14॥

[318]
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# Topic References Remarks

Tārāchand Śāstrī:
ātmakārakakheṭena nyūnabhāgo
hi tadvahaḥ॥ amātyasaṃjñā
tasyaiva jñāyate dvijasattama॥15॥
Sitaram Jha/ Sānthānām:
sa dārakārako jñeyo nirviśaṃke
dvijottama।carākhyakāralā ete
brāhmaṇā kathitāḥ purā॥15॥
13 These are called Carakārakas.
Tārāchand Śāstrī:
dārakārakavijñeyo nirviśaṃka
dvijottama। carāśca kārakāḥ sapta
brahmaṇā coditāḥ purā॥18॥
Sitaram Jha/ Sānthānām:
mātṛkārakamevā’nye vadanti
sutakārakam। dvau grahau
bhāgatulyau cejjāyetāṃ yasya Some consider Mātṛkāraka and
14
janmani॥16॥ Putrakāraka, as identical.

Tārāchand Śāstrī:
Not available
Sitaram Jha/ Sānthānām:
tadagrakārakasyaivaṃ lopo jñeyo
dvijottama।sthirakārakavaśāttasy
a phalaṃ jñeyaṃ
If two Grahas have the same
śubhā’śubham॥17॥
sphuṭa, both become the same
Tārāchand Śāstrī: Kāraka, in which case there is a
añśasāmyau grahau dvau ca disappearance of one Kāraka. In
15
jāyetāṃ yasya janmani। that circumstance, consider
svakārakaṃ vinā vipra lupyati Sthirakāraka in the context of
cāṃtyakārakaḥ॥19॥ Śubha or Aśubha influence for the
concerned relative.
tatkārako lupyati
cedanyannavāsti kārakam॥
kārakāṇāṃ sthirāṇāṃ ca madhye
saṃcitayedvija॥20॥
Sitaram Jha/ Sānthānām:
adhunā sampravakṣyāmi
sthirākhyān kārakagrahān। sa
pitṛkārako jñeyo yo balī
raviśukrayoḥ॥ 18॥
I narrate below the
Sthirak Tārāchand Śāstrī: Sthirakārakatvas of the Grahas.
16 ārakatv
adhunā saṃpravakṣyāmi kārakāṇi The stronger among Sūrya and
as
sthirāṇi ca॥ saryādīnāṃ grahāṇāṃ Śukra indicates the father.
ca vīryavāna kārako bhaveta॥27॥
vīryavān jāyate vipra janmani
raviśukrayoḥ। sa pitṛkārako jñeyo
nirviśaṃkaṃ dvijottama॥28॥

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 THE KĀRAKAS

# Topic References Remarks

Sitaram Jha/ Sānthānām:
candrārayorbalī kheṭo mātṛkāraka
ucyate। bhaumato bhaginī śyālaḥ
kanīyān jananītyapi॥ 19॥ The stronger among Candra and
Maṅgala, the mother. Maṅgala
17 Tārāchand Śāstrī: denotes sister, brother-in-law,
caṃdrārayośca balavān younger brother and mother.
mātṛkāraka ucyate।
bhaumadvayaṃ viśeṣeṇa bhaginī
dārabhrātṛkau॥29॥
Sitaram Jha/ Sānthānām:
budhānmātṛsajātīyā mātulādyāśca
bāndhavāḥ।guroḥ pitāmahaḥ
śukrāt pitaḥ putraḥ śanaiścarāt॥ Budha rules maternal relative,
20॥ while Bṛhaspati indicates paternal
18 grandfather. Husband and sons
Tārāchand Śāstrī: are, respectively, denoted by
budhānmātulato jñeyo Śukra and Śani.
mātṛtulyānapi dvija। guruṇā’tra ca
vijñeyāḥ
putrasvāmipitāmahāḥ॥30॥
Sitaram Jha/ Sānthānām:
viprāntevāsinaḥ patnī pitarau
śvaśurau
tathā।mātāmahādayaścintyā ete ca
sthirakārakā॥ 21॥ From Ketu note wife, father,
19 mother, parents-in-law and
Tārāchand Śāstrī: maternal grandfather.
svabhāryā mātṛpitarau tathā
mātāmahī dvija। bhṛgudvārā
vijānīyādeteṣāṃ Śukra
kārakaḥ॥31॥
Sitaram Jha/ Sānthānām:
athā’haṃ kārakān vakṣye
kheṭabhāvavaśāddvija।ravitaḥ These significances are derivable
Bhāva puṇyabhe tātaścandrānmātā from the Bhāvas, counted from the
20 based caturthake॥22॥ said Sthirakārakatvas. The 9th
Kārakas from Sūrya denotes father, the 4th
Tārāchand Śāstrī: from Candra mother
aryamṇaḥ puṇyabhe tāta
indormātā ca turyataḥ।
Sitaram Jha/ Sānthānām:
kujāt tṛtīyato bhrātā budhāt
ṣaṣthe ca mātulaḥ।devejyāt the 3rd from Maṅgala brothers, the
pañcamāt putro dārāḥ śukrācca 6th from Budha maternal uncle,
21 saptame॥23॥ the 5th from Bṛhaspati sons, the 7th
Tārāchand Śāstrī: from Śukra wife
kujāt tṛtīyato bhrātā mātulo
ripubhāvudhāt॥32॥

[320]
 GRAHA KĀRAKATVAS

# Topic References Remarks

devejyāt paṃcamāt putro
daityejyādṛvapūnabhātstriyaḥ।
Sitaram Jha/ Sānthānām:
mandādaṣṭamato mṛtyuḥ
pitrādīnāṃ vicintayet। iti sarva The 8th from Śani death. The
vicāryaiva budhastattat phalaṃ learned should consider all these
22 vadet॥24॥ and declare related effects
Tārāchand Śāstrī: accordingly.
maṃdādaṣṭamato
mṛtyustātādīnāṃ vicintayet॥33॥
Sitaram Jha/ Sānthānām:
athā’haṃ sampravakṣyāmi
prasaṅgādyogakārakān।kheṭān
Paraspa janmani jātasya miśraḥ
ra sthitivaśād dvija॥25॥ O Brāhmaṇa, I make below a
23
yogakār Tārāchand Śāstrī: passing reference to Yogakārakas.
aka adhunā saṃpravakṣyāmi kheṭān
kārakasaṃjñakān। yasya janmani
bhāvānāṃ yathāsthāne ca vai
dvija॥21॥
Sitaram Jha/ Sānthānām:
svarkṣe svocce ca mitrarkṣe
mithaḥ kendragatā grahāḥ। te
Grahas become Yogakārakas if
sarve kārakāsteṣu karmagastu they are in mutual Kendras with
24 viśeṣataḥ॥26॥ Sva, Ucca or Mitra Rāśi. In
Tārāchand Śāstrī: Karmabhāva, a Graha is
svaḥ tuṃge ca mitraḥ kaṃṭake significantly so.
saṃsthitā grahāḥ। anyonyakārakā
vipra karmagāstu viśeṣataḥ॥22॥
Sitaram Jha/ Sānthānām:
yathā lagne sukhe kāme
svorkṣoccasthā grahā
dvija।bhavanti kārakākhyāste
Grahas simply (not being in
viśeṣeṇa ca khe sthitāḥ॥27॥ friendly, own, or exaltation Rāśis)
25
Tārāchand Śāstrī: in a Kendra does not become such
lagne sukhe tathā lābhe a Yogakāraka.
grahabhāvavaśena ca॥ bhavaṃti
kārakā vipra viśeṣeṇa ca
bhairavau॥23॥
Sitaram Jha/ Sānthānām:
svamitroccarkṣago
heturanyo’nyaṃ yadi Even if they be placed in other
kendragaḥ।suhṛt Bhāvas, but with such dignities,
26
as mentioned, shall become
tadguṇasampannaḥ so’pi kāraka
Yogakārakas.
ucyate॥28॥
Tārāchand Śāstrī:
[321]
 THE KĀRAKAS

# Topic References Remarks

svamitroccage heturanyo’sya yadi
karmagaḥ॥ sa
suhṛdguṇasaṃpannaḥ so’pi kāraka
eva vai॥24॥
Sitaram Jha/ Sānthānām:
nīcānvaye’pi yo jātaḥ vidyamāne
ca kārake।so’pi rājamano vipra
dhanavān sukhasaṃyutaḥ॥29॥ With such Grahas, even a person
27 of mean birth will become a king
Tārāchand Śāstrī: and be affluent.
nīcānvaye yasya janmababhūva
dvijasattama॥। patati kārakā lagne
pradhānaṃ ca na vāpnuyāt॥25॥
Sitaram Jha/ Sānthānām:
rājavañśasamutpanno rājā
bhavati niścayāt।evaṃ One born of a royal dynasty surely
kulānusāreṇa kārakebhyaḥ become a king.
phalaṃ vadet॥30॥ Thus, the effects are declared,
38
Tārāchand Śāstrī: considering the number of such
rājñāṃ kule samutpanno rājā Grahas and the order the native
bhavati niścitam॥ evaṃ belongs to.
kulānusāreṇa kārakāṇāṃ phalaṃ
bhavet॥26॥
Sitaram Jha/ Sānthānām:
athā’haṃ sampravakṣyāmi
viśeṣaṃ bhāvakārakān। janasya
janmalagnaṃ yat
Viśeśa vindyādātmakārakam॥31॥ I now narrate the significance of
39 Bhāvak Tārāchand Śāstrī: the Bhāvas. Lagna Bhāva
ārakas atha bhāvakārakamāha adhunā corresponds to Ātmakāraka.
saṃpravakṣyāmi viśeṣa
bhāvakārakān। januralagnaṃ ca
vidyādvai ātmā kārakameva
ca॥34॥
Sitaram Jha/ Sānthānām:
dhanabhāvaṃ vijānīyād
dārakārakameva
hi।ekādaśe’grajātasya tṛtīye tu
Dhana corresponds to
kanīyasaḥ॥32॥ Dārākāraka. Sahaja corresponds
40
Tārāchand Śāstrī: to the younger brother
dhanabhāvaṃ (Bhrātṛkāraka).
vijānīyāddārakārakameva ca॥
ekādaśe jyeṣṭhabhrātustṛtīye tu
kaniṣṭhakaḥ॥35॥
Sitaram Jha/ Sānthānām: Suta Bhāva corresponds to
41 sute sutaṃ vijānīyāt patnīṃ Putrakāraka, and Saptama Bhāva
saptamabhāvataḥ।sutabhave Dārākāraka.

[322]
 GRAHA KĀRAKATVAS

# Topic References Remarks

graho yaḥ syāt so’pi kāraka A Graha in the Sutabhāva is also
ucyate॥33॥ the Kāraka for children.
Tārāchand Śāstrī:
sute sataṃ vijānīyāttathā
saptamabhāvataḥ॥ sutasthāne
pahastiṣṭhetso’pi kāraka
ucyate॥36॥
Sitaram Jha/ Sānthānām:
sūryo guruḥ kujaḥ somo
gururbhaubhaḥ sitaḥ
śaniḥ।guruścandrasuto jīvo The Kārakatvas of the Bhāva in
mandaśca bhavakārakāḥ॥34॥ order are Sūrya, Bṛhaspati,
Bhāvak
42 Maṅgala, Candra, Bṛhaspati,
ārakas Tārāchand Śāstrī: Mangala, Śukra, Śani, Bṛhaspati,
sūryo 1 guruḥ 2 kujaḥ 3 somo 4 Budha, Bṛhaspati and Śani.
guru 5 bhaumaḥ 6 sitaḥ 7 śaniḥ 8 ॥
guru 9 śraṃdrasuto 10 jīvo 11
maṃdā 12 bhāvakārakāḥ ॥37॥
Sitaram Jha/ Sānthānām:
punastanvādayo bhāvaḥ
sthāpyāsteṣāṃ Sitaram Jha/
Sānthānām:
śubhā’śubham।lābhastṛtīyo
randhraśca
śatrusaṃjñadhanavyayāḥ॥35॥
O excellent of the Brāhmaṇa, after
ete bhāvāḥ samākhyātāḥ knowing the merits of Lagnabhāva
Bhāva krūrākhyā dvijasattama।eṣāṃ etc., the good and bad effects can
43
Saṃjñā yogena yo bhāvastasya hāniḥ be declared. 11, 3, 8, 6, 12 are
prajāyate॥36॥ Aśubha, and one associated with
Tārāchand Śāstrī: these Bhāvas are destroyed.
punastanvādayo bhāvāḥ
sthāpyāsteṣāṃ śubhāśubham॥
lābha tṛtīyaṃ raṃ ca
śatrusvastrīvyayaṃ tathā॥ eyāṃ
yogena yo bhāvastanāśaṃ
prāpyābruvam॥38॥
Sitaram Jha/ Sānthānām:
bhāvā bhadrāśca kendrāravyāḥ
koṇākhyau dvijasattama।eṣāṃ
saṃyogamātreṇa hvaśubho’pi Kendras and Koṇas are Śubha
śubho bhavet॥37॥ Bhāvas, the association with
44
Tārāchand Śāstrī: which turns even Aśubha into
catvāro rāśayo bhadrāḥ Śubha.
keṃdrakoṇaśubhāvahāḥ॥ teṣāṃ
saṃyogamātreṇa hyaśubho’pi
śubho bhavet॥39॥

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 THE KĀRAKAS

2.1 .5 . 2
THE R O LE OF T HE KĀ RA KA S

Everything in a Bhācakra (zodiac), be it a Rāśi, Grahas or Bhāvas

have its Kārakatvas. There is, however, a significant overlap of the
Kārakatvas. For instance, the wealth matters are governed by the 2nd
house and Bṛhaspati. On the other hand, Bṛhaspati’s all Kārakatvas are
also mapped to at least one of the Rāśis owned by him, viz., Dhanu and
Mīna. Bṛhaspati governs the Bhāvas 2 (Dhana), 5 (Putra), 9 (Bhāgya), 10
(Karma) and 11 (Lābha). These Kārakatvas of Bṛhaspati are also
associated with his Rāśis. For instance, the elements of Bhāgya, Dharma,
Dhana, Lābha etc. are governed by Dhanu Rāśi, whereas the elements of
divinity, moksha etc. are governed by the Mīna Rāśi.
It is understood that, for the judgement of a Kuṇḍalī, one should
critically examine at least three factors. In Phaladīpikā, Śrī Mantreśvara
states that “A Bhāva suffers annihilation when the Bhāva, the
Bhaveśa and the Bhāvakāraka are devoid of strength and
subjected to Pāpamadhya (pāpakartari) or yutidṛṣṭi of Pāpa or
Śatru Grahas and devoid of Śubhadṛṣṭi.” While the Jyotiṣa classical
texts are complete with principles concerning the Bhāva factor viz., Graha
having yutidṛṣṭi on a Bhāva, the disposition of the Bhaveśa etc., we shall
now closely examine the role of the Kārakas in the delineation of the
results.
Before we get into the finer details of the usage of the Kārakas, let
us review the general principles.
Table 133
# Principle Details
When a Kāraka occupies its Bhāva, the matters of the Bhāva
gains prominence, especially the internal significations of
the Bhāva. Although, it is noticed that the relations signified
by the Bhāva suffer danger, which is known as Kārako
Bhāva Nāśāya. This can be seen in Maṅgala occupying the
3rd, Bṛhaspati occupying the 5th, Śukra occupying the 7th,
Sūrya occupying the 9th and Śani occupying the 12th.
The high-level results of Bhāva placement of Grahas are (1)
Kāraka occupying Sūrya in Lagna: Ill health due to high Pitta, eye troubles (2)
1 Bṛhaspati in Dhana Bhāva: Excellent, (3) Maṅgala in Sahaja
its Bhāva
Bhāva: Destruction of younger siblings, (4) Budha, Candra
in Sukha Bhāva: Excellent, (5) Bṛhaspati in Putra Bhāva:
Difficulties in begetting children, (6) Śani in Śatru Bhāva:
Destruction of enemies, (7) Śukra in Saptama Bhāva: Strong
libido and discord in marital life, (8) Śani in Randhra Bhāva:
Excellent, long life, but can have chronic health problems,
(9) Bṛhaspati in Dharma Bhāva: Excellent, protection from
all miseries, (10) Bṛhaspati, Sūrya, Śani, Budha in Karma
Bhāva: Excellent effort and accomplishments, (11) Bṛhaspati

[324]
 GRAHA KĀRAKATVAS

# Principle Details
in Lābha Bhāva: Excellent gains, (12) Śani in Vyāya Bhāva:
Exile, excessive expenditure.
A Kāraka aspecting its Bhāva promotes the wellbeing of the
Bhāva. For instance, the aspect of Sūrya on the Lagna,
Bṛhaspati on the 2nd house, Maṅgala on the 3rd house etc.,
promotes the internal significations of the Bhāva
Kārakas aspecting
particularly. It is also much better for the relations (external
2 its Bhāva is
significations) in most cases, barring a few exceptions. The
excellent
good thing about dṛṣṭi is that the Kāraka Bhāva Nāśāya does
not apply to this. For instance, Bṛhaspati, aspecting the 5th,
promises children, whereas when occupying the 5th, he
indicates difficulties.
The conjunction of Kāraka with the Bhaveśa in a good place
is always considered a blessing from God in matters
represented by the Kāraka. For instance, the conjunction of
Lagneśa and Sūrya indicates the blessings of Prabhu Śrī
Rāma. In conjunction between a Kāraka and a Bhaveśa, the
Kārakas having
Kāraka is considered Sūrya, whereas the Bhaveśa is
good sambandha
considered Candra. Like Candra shines due to the light of
with the Bhaveśa
3 Sūrya, the Bhaveśa shines due to the brilliance of the
is always
Kāraka. The stronger the Kāraka, the stronger it can make
considered
the Bhaveśa shine. In a Kuṇḍalī, for the wellbeing of a
excellent
Bhāva, the Bhaveśa should ideally occupy a Kendra, a Koṇa
or Dhana from the Kāraka to stand benefitted. Placement of
the Bhaveśa in Sahaja or Lābha also promises the wellbeing
of the Bhāva. The Bhaveśa occupying a Dusthāna from the
Kāraka is a recipe for disaster.
When a Bhaveśa occupies a Rāśi owned by the Kārakas, the
Bhāva gets a boost. For instance, the Rāśi of Karma kāraka
Budha is Mithuna and Kanyā. When the Karmeśa occupies
The Rāśis owned
either of the mentioned Rāśis, it gives a boost to Karma
4 by the kārakas are
Bhāva, i.e., better wealth, livelihood options, authority etc.
also important
Likewise, Dhaneśa in a Rāśi of Bṛhaspati promotes wealth,
and Sahajeśa in the Rāśi of Maṅgala promotes courage and
bravery.

2.1 .5 . 2.1
THE NAISARGIKAKĀRAKAS

The Kārakas of a Bhāva is as equally crucial as the Bhāva itself

and its Lord (the Bhaveśa). Thus, the three factors on which Bhāva stands
are (1) the Bhāva, (2) the Bhaveśa and (3) the Kāraka. This has been
explained before. Here we see the crucial significations for the various
Grahas from Phaladīpikā (ślokas 15.15–16). They are as follows:
Table 134

# Graha Kārakatva
Self, soul (ātmā), father (pitṛ), influence (prabhava), Freedom from
1 Sūrya
diseases (niruja), vigour (śaktī) and prosperity (Śrī).

[325]
 THE KĀRAKAS

# Graha Kārakatva
Nature of one’s consciousness (chetana), intellect (buddhi), royal favour
2 Candra
(nrpaprasada), mother (janani) and affluence (sampad)
Courage (sattva), disease (roga), virtues (guṇa), younger brothers
3 Maṅgala
(anuja), lands (avani), foes (ripu) and relatives (gnati).
Learning (vidya), relatives (bandhu), discrimination (viveka), maternal
4 Budha uncle (macula), well-wishers (suhrd), speech (vac) and ability to act
(karmakrt)
Intellect (pragna), treasury (vitta), good health (sharira pushti),
5 Bṛhaspati
children (tanaya) and wisdom (gnana).
Wife (patni), vehicles (vahana), ornaments (bhushana), love matters
6 Śukra (madana), trade and commerce (vyapara) and material enjoyment
(saukhya).
Longevity (aayu), livelihood (jivana), the cause of death (mrtyu-
7 Śani
karana), dangers (vipad) and his servants (bhrtya).
8 Rāhu Paternal grandfather.
9 Ketu Maternal grandfather.

Phaladīpikā 15.15-16.
One should judge (1) own-self, father, influence, health, vigour, and
fortune from Sūrya. (2) Candra determines the character of one’s heart,
understanding, royal favour, mother, and affluence. (3) Through
Maṅgala, a person can ascertain his courage, disease, qualities, younger
brothers, lands, foes, and blood (paternal) relations. (4) Budha
influences one’s learning, relatives in general, discrimination, maternal
uncle, friends, speech, and action. (5) one’s genius, wealth, physical
development, sons, and knowledge from Bṛhaspati. (6) Knowledge of
one’s wife, vehicles, ornaments, love affairs and pleasures should be
judged from Śukra. (7) From Śani, one should judge livelihood, the
cause of death, adversity, and servants. (8) One should judge one’s
paternal grandfather from Rāhu (9) and about the maternal
grandfather from Ketu.

Each of the Kārakatva of the Grahas can be mapped to various

Bhāvas. For instance, the Kārakatva of Sūrya is Self, soul (ātmā), father
(pitṛ), influence (prabhāva), freedom from diseases (niruja), vigour (śaktī)
and prosperity (Śrī). Therefore, the mapping to the Bhāvas are:
Table 135

# Kārakatva Mapped to?

1 Self, soul Lagna
2 Father 9th house
3 Influence 5th house
4 Freedom from diseases Lagna
5 Vigour Lagna
2nd house
6 Prosperity 9th house
11th house

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 GRAHA KĀRAKATVAS

A thorough assessment of the matters in a Kuṇḍalī cannot be done

from the Kārakas alone in isolation. For instance, we cannot judge the
matters about the influence of a person, just from the strength of Sūrya.
But we must judge it from the Bhāva and Bhaveśa as well, which in this
case is Suta Bhāva and Suteśa, respectively. Maharṣi Parāśara states that
when Lagneśa and Suteśa conjoin, a person born in a royal dynasty
ascends to the throne. He also states that the same results should be
divined when the Ātmakāraka and the Putrakāraka conjoin, which is
because the Ātma stands for the Lagna and Putra Suta Bhāva.
Maharṣi Parāśara states elsewhere that the Kāraka for the Lagna
is Sūrya and that for Putra is Bṛhaspati. Can we not say that the
conjunction of Sūrya and Bṛhaspati in a Kuṇḍalī gives rise to a similar
yoga? Since Sūrya is the Kāraka for the Lagna, and Bṛhaspati, 5th, in a
VājayHga caused by the conjunction of the Lagneśa and Suteśa, the
disposition of both Sūrya and Bṛhaspati in a Kuṇḍalī must be judged. If
both are powerful and are in a Kendra, not in mutual 2-12 or 6-8, from each
other, the yoga promises outstanding results. Further, the associated
Bhāva from the Kāraka should also be judged. For instance, the Bh vas in
question are the 1st, and the 5th, of which Sūrya and Bṛhaspati are the
Kārakas. Therefore, we must also judge the 1st from Sūrya and the 5th from
Bṛhaspati. These are the root Bhāvas from where the results, good or bad,
originate.
2.1.5.2.2
THE STHIRAKĀRAKAS

We can judge the health and longevity of various relations by

counting the Bhāva concerning a relation from the Sthirakārakas
representing the relation. In this regard, Maharṣi Parā ara states:

Bṛhatparāśara 32.18–21. Sthirakārakatva.

I narrate below the Sthirakārakatva, as related to the Grahas. (1) The
stronger among Sūrya and Śukra indicates the father, while (2) the
stronger among Candra and Maṅgala indicates the mother. (3) Maṅgala
denotes sister, brother-in-law, younger brother, and mother. (4) Budha
rules maternal relative, while (5) Bṛhaspati indicates paternal
grandfather. (6–7) Husband and sons are, respectively, denoted by
Śukra and Śani. (8) From Ketu note, wife, father, mother, parents-in-
law, and maternal grandfather.

Bṛhatparāśara 32.22–24. Usage of Sthirakārakas.

These Sthirakārakatva are derivable from the Bhāvas, counted from
the Bhāvas Kārakas. The 3rd from Maṅgala denotes siblings, the 4th from
Candra mother, the 5th from Bṛhaspati sons, the 6th from Budha
maternal uncle, the 7th from Śukra wife, the 8th from Śani death, and the
9th from Sūrya father. The learned should consider all these and declare
related effects accordingly.

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In the matters of the judgement of the good and bad about a

relation connected to us, there are two different matters, (1) health and
longevity and (2) any other matter. While the Sthirakārakas is crucial for
health and longevity, the Naisargikakāraka is crucial for other matters.
The Sthirakārakas denote stillness of death; hence their applicability is in
health, diseases, and death.
While Maharṣi Parāśara suggests checking the Bhāvas from the
various Sthirakārakas, his focus is on the health matters. Therefore, he
mentions that for death (of the native), one needs to see the 8 th house from
Śani, the kāraka for Āyuṣa for the native. Likewise, for the father’s health,
longevity, and death, one should look at the 9th from stronger between
Sūrya and Śukra.
2.1.5.2.3
THE BHĀVAKĀRAKAS

We now know that there are several categories of Kārakas, i.e., (1)
Carakārakas (Ātmakāraka etc.), (2) Sthirakāraka (for health and death
matters), (3) Naisargikakārakas (representing natural nature of the
Grahas and what they govern) and (4) Bhāvakārakas (representing the
Bhāvas). Here, our focus is the Bhāvakārakas.
The Bhāvakārakas are intricately connected with the
Naisargikakārakas. For instance, Sūrya and the 9th house govern father;
therefore, it is natural to expect that Sūrya is the Kāraka for the 9th house.
But, among the several Naisargikakārakas associated with the 9th house,
only one is given the primary responsibilities - the Root-Kāraka.
Thus, the levels of differentiation of the Kārakas are:
(1) The Root-Kārakas: There is only one Graha who is assigned
to each Bhāva by Maharṣi Parāśara. Like a Bhāvādhipati (Rāśyādhipati of
the Rāśi holding the Bhāva) governs a Bhāva a Root Bhāvakāraka governs
the Bhāva.
(2) The Primary Kārakas: Each Bhāva is assigned more than one
Graha by classical texts such as Jātakapārijāta and Phaladīpikā. A Bhāva
like 6th house has two significant distinctions of Bhāva Kārakatva: (1) war/
injuries/ wound, (2) Servants/ Labour, etc. Therefore, it is natural to have
two Kārakas, Maṅgala and Śani, representing the two paths. We can say
that the Primary Kārakas govern the different paths denoted by the
Bhāva.
(3) The Secondary Kārakas: The Bhāvakārakas do not end with
those governed by the Root and the Primary Kārakas. For instance, the
Kāraka for 2nd is Bṛhaspati, representing Dhana (wealth). However, more
Kārakatvas are associated with the 2nd, such as the eyesight, which Sūrya
and Candra govern. Therefore, it is natural to judge eyesight from the 2 nd

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and Sūrya and Candra. Similarly, each Bhāva is assigned several more
kārakas, for which we must have several Secondary Kārakas,
(4) Tertiary Kārakas: Every Graha has at least something to do
with all the 12 Bhāvas, which may be significant or insignificant. We
cannot say that Śani has nothing to do with the 2nd house because only
Bṛhaspati is the Kāraka. Happiness in the family should be judged from
Śani and the 2nd house from him. This is because if the Śani and the 2nd
from him are afflicted, the happiness in the family shall be deficient, even
though the 2nd Bhāva and its Lord are powerful. Therefore, it is judicious
to judge the 12 Bhāvas from all the Grahas, from Sūrya to Śani, and here,
the Grahas are treated as the Tertiary Kārakas for the Bhāvas. For
instance, in terms of 2nd house matters, one should judge the right eye from
the 2nd from Sūrya, left eye from the 2nd from Candra, speech from 2nd from
Budha, Dhana from 2nd from Bṛhaspati, comforts of the family from 2nd
from Śukra, and sorrow in the family or poverty from the 2nd from Śani.

2.1.5.2.3.1
THE ROOT KĀRAKAS

Maharṣi Parāśara defines the Root Kārakas in his immortal classic

Bṛhatparāśara. Thus, the root kārakas are:
Table 136

# Bhāva Root Kāraka

1 Lagna Sūrya
2 Dhana Bṛhaspati
3 Sahaja Maṅgala
4 Sukha Candra
5 Suta Bṛhaspati
6 Śatru Maṅgala
7 Dara Śukra
8 Randhra Śani
9 Dharma Bṛhaspati
10 Karma Budha
11 Lābha Bṛhaspati
12 Vyāya Śani

These Kārakas are the most crucial Kārakas for the Bhāvas. As
the Lords of the Bhāvas, these Kārakas should also be powerful for the
overall wellbeing of the Bhāvas. For instance, If Sūrya is weak, the overall
vitality and energy level is bound to suffer, even though the Lagneśa may
be powerful. The native maybe even forced to leave his birthplace and live
in exile when Sūrya is weak. Further to Sūrya, if Lagneśa is also weak, the

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indications are sure to happen, i.e., the native indeed must leave his
homeland.
The moot point is, if the root-kārakas are weak, almost all the
Kārakatvas of a Bhāva suffer, very much like when the Bhaveśa is weak.
Depending on the Lagna in which one is born, the strength of the Bhāva
and Bhaveśa, the level of impact shall vary, requiring an experienced eye
to decipher. In this regard, the significance of the root-kārakas is similar
to the Lord of the Bhāvas.

Bṛhatparāśara 32.34.
The Kārakatva of the Bhāvas in order are Sūrya, Bṛhaspati, Maṅgala,
Candra, Bṛhaspati, Maṅgala, Śukra, Śani, Bṛhaspati, Budha, Bṛhaspati
and Śani.

The first step in the judgement of a Kuṇḍalī is to disregard the

Lagna, and simply evaluate the dispositions and avasthās of these Grahas
in the Rāśi, Dreṣkāṇa, Navāñśa, Dvādaśāñśa, Triñśāñśa and Ṣaṣṭyāñśa.
When the Grahas occupy Ucca, Mūla, Sva, Mitra Varga, and Śubha-
Ṣaṣṭyāñśa, subjected to Śubhakartari yoga etc., they promise positive
results concerning the Bhāva of which they are Bhāvakāraka, regardless
of the Lagna one is born. This is the foundation stone, and the results get
further modified by the Lagna, into which one is born. On the contrary, if
the Root-Kāraka is in Asta, Nīca, defeated in Grahayuddha, occupying a
Śatru Rāśi, or Varga, or a Krūra-Ṣaṣṭyāñśa, the area of life concerning the
Kāraka suffer, at least to a certain extent, regardless of the Lagna. The
Lagna modifies the results denoted by a Kāraka because the Lagna defines
the Bhāva and Bhaveśa.

2.1.5.2.3.2
THE PRIMARY BHĀVAKĀRAKAS

There are several kārakas for a Bhāva, governing myriads of

Kārakatvas of the Bhāva. For instance, in Lagna, Sūrya governs vitality,
Candra, Health and physical features etc. However, there are selected
groups of Bhāvakārakas who hold the key to the success of a Bhāva. For a
Bhāva to give 100% successful results, all the three factors viz., (1) The
Bhāva, (2) The Bhaveśa and (3) The Bhāvakāraka should be powerful and
under the influences of Śubhagrahas.

Phaladīpikā 15.17.
The Kārakas of the Bhāvas beginning with the Lagna or the rising sign
are (1) Sūrya, (2) Bṛhaspati, (3) Maṅgala, (4) Candra and Budha, (5)
Bṛhaspati, (6) Śani and Maṅgala, (7) Śukra, (8) Śani, (9) Sūrya and
Bṛhaspati, (10) Bṛhaspati, Sūrya, Budha and Śani, (11) Bṛhaspati, and
(12) Śani.

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The primary step in Bhāva analysis is to determine how successful

a Bhāva is by judging the three important governors, as that sets the
baseline. After we have judged the quantum of good or bad results, viz.,
outstanding, good, moderate, bad or very-bad results, the details of
individual Kārakatvas, i.e., the quantum of good or bad results as well as
their quality, can be determined from the other Kārakas governing the
Bhāva matters.
Say, if the Lagna, Lagneśa and Sūrya are weak and afflicted,
indicating that the results are horrible, it can cause (1) birth in a low-
income family, (2) terrible health, (3) failures in life etc. How to determine
which one is worst affected and which one is not? For that, we must analyse
the individual kārakas. For instance, if Candra is afflicted, then health is
damaged; if Bṛhaspati is afflicted, finances are likely to be a problem; if
Budha is afflicted, the native does not enjoy the company of his relatives
etc.

2.1.5.2.3.3
USAGE OF PRIMARY BHĀVAKĀRAKAS

What happens when a Kuṇḍalī comes to us, where the birth time
is unknown? Can we predict the various matters about the native’s life
such as siblings, mother, children etc., just by looking at the Bhāvas
counted from the kārakas? Yes, we can, but to a limited degree of accuracy.
The accuracy improves when we know the birth time and, thus, work out
the Lagna. But remember, the Lagna can only help fine-tune the results
and improve the accuracy of the prediction but cannot override the
indications of the Kāraka. The Kārakas set the stage for various souls with
shared karmas to take birth at a specific time. However, their experiences
differ from what the Lagna denotes based on their karmas. This is like
the production of robots in a factory in batches. In one batch, all
robots are similar, although each has its uniqueness.
While the root kāraka governs all significations of a Bhāva, the
primary kārakas govern only certain Kārakatvas, which means that when
the Root-Kāraka is weak, everything about the Bhāva suffers. So, when
root kāraka for 4th, Candra is weak/afflicted, everything about the 4th house
suffers to an extent. However, to differentiate between the individual
Kārakatvas of the 4th house, i.e., mother, education, happiness and
comforts, vehicles, real estate properties etc., we need to depend on the
primary-kārakas. Therefore, when the 4th house is afflicted, but Budha is
powerful, learning is relatively less affected; the comforts and conveyances
are less affected if Śukra is powerful. If, say, Maṅgala is afflicted, then real
estate is adversely afflicted.

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2.1.5.2.3.4
KĀRAKĀT BHĀVA

The Kārakas should be treated as Lagna for the various relatives

in our life, and the matters concerning the person’s life can be judged from
the Bhāvas counted from the Kārakas. The things that should be judged in
the life of various relations are given below. In this regard, the knowledge
of the Rāśis holding the Bhāva, the Graha occupying the Bhāva, their
Avasthās in the Bhāva, the Bhaveśas in several Bhāvas, the Bhaveśas in
several Rāśis/Añśas, the śubha and krūra yutidṛṣṭi should be used. When
divining the life of various relations by considering the Kāraka as the
Lagna, the Kāraka is called the Kāraka Lagna and treated just like the
Janma Lagna, but for the concerned relative.
Table 137
# Bhāva Kārakatva
1 Lagna Appearance, background, identity
2 2nd House Prosperity, fame
3 3rd House Co-borns, virtues and talent
4 4th House Father’s mother, happiness, and comfort
5 5th House Intellect, mental disposition
6 6th House Sufferings, weaknesses, enemies, diseases
7 7th House Father’s love life
8 8th House Sorrows, death, longevity
9 9th House Father’s father, righteous work, charity etc.
10 10th House Occupation, trade, and commerce
11 11th House Income, gains
12 12th House Expenditure, losses

For instance, if we judge the father, we must consider the Bhāvas

from Sūrya, as he is the Naisargika Pitṛkāraka (father’s significator). For
instance, the father’s appearance, background and identity should be
deciphered from the 1st house from Sūrya, i.e., the Rāśi occupied by Sūrya.
One must note that, while reckoning the Bhāvas from Sūrya, 1 Rāśi must
be taken as 1 Bhāva.
For instance, if Sūrya is in Siṅha Rāśi, then all of Siṅharasi is
Lagna Bhāva for the father, 2nd house in Kanyā Rāśi is 2nd house and so
on. In my Kuṇḍalī, Sūrya in Siṅha Rāśi, which becomes the Kārakāt Pitṛ
Lagna. The Lagna has Sūrya, Maṅgala and Budha. Sūrya is the Lagneśa
in the Lagna, and the Lagna’s Rāśi is Siṅha, a Royal sign. This indicates
that my father hailed from a Royal background. Sūrya is in Maghā
Nakṣatra indicating similar things, as Maghā implies Mahā or great.
Maṅgala is the 4th and 9th lord in the Pitṛ Lagna, indicating that he
was born into a powerful and influential family. Budha is the 2 nd and 11th
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lord, showing finances and earnings, indicating that he was born into a
wealthy family. However, since the 9th lord from Sūrya is Maṅgala afflicted
by Sūrya’s yuti and Śani’s dṛṣṭi from Mithuna, he lost his father early when
he was merely two years. He was born into an influential zamindar
(landlord) family, wealthy, ruling over a vast land. But he had to undergo
terrible hardship at a young age because the Kendras are afflicted (Rāhu
and Candra in 4th).
Śani is the 6th lord and aspecting the Lagna, containing the 9th lord
of father and 4th lord of mother, and he had to get separated from his
parents and homeland. He had to leave his homeland as a refugee, leaving
all possessions behind when he was about 5-6 years old. Note the terrible
affliction to the 4th house containing Rāhu-Candra in Nīca. However, due
to the strength of the 9th lord Maṅgala in a Mitrarāśi, he could establish
himself and live a life of dignity.
However, the analysis from the Kāraka is only one of the three
approaches. One should blend the indications from three places, (1)
considering the Kāraka as the Lagna, (2) considering the Kāraka Bhāva as
the Lagna, (3) considering the Kāraka Bhāveśa as the Lagna. Therefore,
for a complete assessment of father, we must judge considering Sūrya as
the Kāraka Lagna, 9th house as the Kāraka Bhāva Lagna, and 9th lord as
the Kāraka Bhāveśa Lagna. In my case, Sūrya being the 9th lord is in the
9th house, and therefore, all the three points of reference are in the Siṅha
Rāśi.

Phaladīpikā 15.21. In the same way, should the effects of the father, the
mother, the brother, the maternal uncle, the son, the husband and the servant be
determined by treating the signs occupied by their respective Kārakas, viz., Sūrya,
Candra, and other Grahas, in the nativity as the Lagna.
Phaladīpikā 15.22. From the Bhāva occupied by Sūrya, one should judge
the appearance (Svarūpa) of the father of the native. The father’s prosperity
(vrddhi) and renown (Prakāśa) should be divined from the 2 nd house counted from
Sūrya. His brothers (Bhrātā), virtues or talent (guṇa), etc., must be ascertained
from the 3rd house from Sūrya. All about his father’s mother (Mata), father’s
happiness (Sukha), etc., should be sought from the 4th house from Sūrya.
Phaladīpikā 15.23. The father’s intelligence (buddhi) and tranquillity of
mind (prasada) should be deduced from the 5th house from Sūrya; his sufferings
(peeda), weaknesses (dosa), enemies (ari) and disease (roga) should be guessed from
the 6th house; his love (kama) and passion (madana) from the 7 th house, his sorrows
(dukkha), death (mrti), and his longevity (aayu) should be determined from the 8 th
house from Sūrya.
Phaladīpikā 15.24. All about the father’s religious merit (punya),
auspicious deeds (shubham) and his father (tat-pitara) should be sought for from
the 9th house from Sūrya; his occupation (vyapara) from the 10th house; his gains
and income (lābha) from the 11th and his expenditure and loss (kshaya) from the
12th house from Sūrya. Similarly, all about the mother can be known from Candra;
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the brother can be known from Maṅgala, and the relatives can be known from
Budha.

2.1.5.2.3.5
SECONDARY BHĀVAKĀRAKAS

Each Bhāva governs several things. However, when a Bhāva is

afflicted, not all the Kārakatvas suffer equally. Some suffer more, some
less, and some do not suffer at all. This is because different kārakas govern
different matters in a Bhāva. If some of the Kārakas of a Bhāva is well
disposed and have good sambandha with the Bhāva or the Bhaveśa, then
the Kāraka tries to protect its Kārakatvas of the concerned Bhāva.
The following section provides a high-level view of the secondary
Bhāvakārakas and their Kārakatvas. For instance, in Lagnabhāva,
Candra governs physical health, Sūrya vitality, Bṛhaspati Sukha and Śani
Duḥkha. Therefore, when Lagna, Lagneśa and Candra are afflicted, the
native is sickly from a young age. However, suppose, Sūrya is powerful and
well-disposed in the Kuṇḍalī, having Śubha-sambandha with the Lagna or
Lagneśa. In that case, the native is endowed with good vitality to carry out
his work despite ill-health. Let us closely scrutinize the Kārakatvas of
Lagnabhāva, and the Kārakas governing those Kārakas. These are the
secondary Kārakas of the Lagnabhāva. A similar assessment can be done
for all the other Bhāvas. For Lagna, all the significations to various
Grahas are mapped below.
Table 138
# Graha Kārakatva
Kingship (nṛpa), Pride (abhimāna), Honor (māna), Ability to work
1 Sūrya
(kāryakaraṇaṁ), Ability to Act (kriyā)
Body (deha), Place of birth (janmasthale), Appearance (kṛti), Freedom
2 Candra
from diseases (ārujaḥ), Nature (prakṛti), Complexion (varṇa)
3 Maṅgala Limbs (vaya), Strength (valāyatī), Insulting nature (tiraskāra svabhāv)
4 Budha Skin (tvaca), Ability to work (kāryakaraṇaṁ)
Happiness (sukha), Wisdom (jñāna), Fame (kirtiḥ), Peace (śānti), Life-
5 Bṛhaspati
force (jīva), Freedom from diseases (ārujaḥ)
6 Śukra Dream (svapna), Knowledge of sleep (nidrā jñāna)
Sorrow (asukha), Old age (jarāste), Longevity (āyū), Age (vayaḥ), Hair
(keśā), Loss of wealth due to cheating (dhanāpahāran), Renunciation,
7 Śani
relinquishment (vairāgya), Labour (ūdyamo), Loss of decency (maryādā
pravināśanaṁ), Ill fame (apavāda)

Reckoning Bhāvas from Kārakas: Taking the cues from

Parāśara, we should reckon the Bhāva from Kārakas. Therefore, Dhana
and Learning should be seen from 2nd from Bṛhaspati, the facial
appearance from 2nd from Śukra, speech 2nd from Budha, family 2nd from

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 GRAHA KĀRAKATVAS

Candra. The list of various Bhāvakārakas and their Kārakatva. The list is
not exhaustive but should be an excellent starting point.
Table 139

# Bhāva Graha Kārakatva

1 Lagna Sūrya Self, soul, constitution, vitality, self-knowledge, head
2 Lagna Candra State of mind, disposition, physical body, fame
3 Lagna Maṅgala Strength
4 Lagna Budha Ability to learn
5 Lagna Bṛhaspati Awareness, wisdom, knowledge
6 Lagna Śukra Physical beauty, charm
7 Lagna Śani Weaknesses, sorrows, and miseries
8 Lagna Rāhu Ego
9 Dhana Sūrya Resources, eyesight, right eye
10 Dhana Candra Sustenance, Family, lineage, face, food, eyesight, left eye
11 Dhana Budha Speech
12 Dhana Bṛhaspati Wealth
13 Dhana ukra Face, eyes (the beauty of the eyes)
14 Sahaja Sūrya Sense of time (Kāla)
15 Sahaja Candra Movement, short-duration travels (along with Budha)
Courage, fighting skills, reflexes, younger siblings, use of
weapons, arms and weapons, ability to overpower
16 Sahaja Maṅgala something or someone, cunningness (hurting someone
secretly), enterprise, initiating or starting something new
(along with Candra and Budha)
Communication skills, short-duration travels, talent,
17 Sahaja Budha
writing skills, writing instruments
18 Sahaja Bṛhaspati Guru Upadeśa
19 Sahaja Śukra Sexual thoughts, hidden desires
Stamina to fight, perseverance, labour to carry out an
20 Sahaja Śani
enterprise, manufacturing
21 Sukha Candra Home, birthplace, mother, emotions, doctor, peace of mind
22 Sukha Maṅgala Land, real estate
23 Sukha Budha Learning, education, schools
24 Sukha Bṛhaspati Śāstraic learning, happiness, and contentment
25 Sukha Śukra Vehicles, other comforts, and luxuries
26 Sukha Śani Sorrow, lack of mental peace, dissatisfaction
27 Sukha Ketu Buildings, flats, house
28 Mantra Sūrya Fame, influence, status, authority, para vidya,
29 Mantra Candra Strength of mantra
30 Mantra Maṅgala Authority, Nyaya Śāstra (logic), speculation
31 Mantra Budha Memory, scholarship, disciples, students, followers
32 Mantra Bṛhaspati Children, intelligence (dhī), memory
33 Mantra Śukra Love affairs and romance

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 THE KĀRAKAS

# Bhāva Graha Kārakatva

34 Śatru Maṅgala Enmity, accidents, injuries, loans, celibacy, Stepmother
35 Śatru Śani Ṣaḍripus (6 weaknesses), servants, diseases, strife, labour
36 Śatru Ketu Accidents
37 Dārā Candra Desires of the heart
38 Dārā Budha Business partnership, sense of discrimination
39 Dārā Śukra Spouse, Sexual partner, marital happiness
40 Dārā Rāhu Rebirth
Longevity, troubles, diseases, poverty, debts, loans,
41 Randhra Śani
renunciation
42 Randhra Rāhu Occult, research
43 Randhra Ketu Occult, mysticism, Sanyāsa, renunciation
44 Dharma Sūrya Faith, Father, boss, dharma, temples
45 Dharma Budha Secondary education and graduation
46 Dharma Bṛhaspati Teachers, priests, religion, fortune, luck
47 Dharma Śukra Going abroad
48 Dharma Rāhu Fall in dharma, misfortune
49 Dharma Ketu Pilgrimages, going abroad
50 Karma Iūrya Eyesight, kingship, leadership, authority, throne
51 Karma Budha Skills, work, career, profession, achievements, honour
52 Karma Śani Workload, labour, hard work
53 Karma Bṛhaspati Wisdom, reward
54 Lābha Candra Friends, distant relatives
55 Lābha Budha Friends and social circle, recognition
56 Lābha Bṛhaspati Gains
57 Lābha Śukra Stepfather
58 Lābha Śani Elder sibling
59 Vyāya Candra Recovery from diseases
60 Vyāya Bṛhaspati Investments, charity, philanthropy
61 Vyāya Śukra Bed pleasures, sleeping comfort
62 Vyāya Śani Losses, hospitalisation, expenditure
63 Vyāya Rāhu Relocation, long-duration travel, bondage, imprisonment
64 Vyāya Ketu Mokṣa, Samadhi, liberation

The usage of the table is straightforward. When say, we need to

judge elder siblings in a Kuṇḍalī, this can be done from the Grahas in the
11th Bhāva from the Lagna, 11th Bhaveśa from the Lagna, the Grahas in
the 11th Rāśi from Śani, the Lord of the 11th Rāśi from Śani etc. Likewise,
the 11th Rāśi from Candra, and the 11th Rāśyeśa from Candra. We are
checking the 11th from Śani because Śani is the Kāraka for elder siblings.

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 GRAHA KĀRAKATVAS
2.1.5.2.4
CONCLUSION

After assessing the Kārakas from several standpoints, Cara,

Sthira, Naisargika and Bhāva, I am narrating the essence of my
understanding. I believe this should help in attaining a thorough
grounding on this matter. I think that the disposition of a Kāraka in Rāśi/
Añśa and other Vargas shape the remaining things in a Kuṇḍalī. When a
Graha is in a Bhāva, the results of the Graha regarding the concerned
Bhāva is shaped by the quality of the Graha, that is defined by the Rāśi
and Varga disposition. If the Graha is in a Saumya Rāśi/Añśa, Śubha
Ṣaṣṭhāñśa, etc., the quality of the Graha is pure, and the results pristine.
The understanding of the Kārakas is the foundation stone of a Kuṇḍalī
assessment and must be the first thing that should be analysed in a
Kuṇḍalī. One should not jump to a Bhāva assessment without first
assessing the Kārakas.
1. The Kārakas are exceedingly vital in Kuṇḍalī analysis. It is nearly
impossible to judge a Kuṇḍalī, without considering the Kārakas.
2. The first point of the judgement of a Kuṇḍalī is to understand the
quality of the vibrations of the Kārakas, even before looking at the
Bhāvas.
3. The Kārakas (in Rāśis and Nakṣatras) set the right stage for a Ātmā
to take birth at a specific time. Ātmās having shared (similar)
karmas are born at a similar time depending on the placements of
various Grahas in various Rāśis (and Nakṣatras).
4. The placement of the Kārakas should be scrutinised carefully in the
Rāśi as well as the Vargas. Their various Dīptādi and Bālādi
avasthās should also be determined.
5. The matters governed by the Kārakas are mapped to various Bhāvas.
For instance, Dhana (wealth) of Bṛhaspati is also mapped to the 2nd
house. Therefore, the 2nd house from Bṛhaspati should be checked for
judging wealth. Likewise, 5th from Bṛhaspati, for Children, 9th from
Bṛhaspati, for Bhāgya (good luck), 11th from Bṛhaspati, for gains, etc.
If these Bhāvas are fortified, at least some good results are assured.
This can be concluded only after judging the Bhāvas. On the other
hand, if these Bhāvas from the Kārakas are afflicted, the Bhāva is
damaged significantly. Some part of the Kārakatva is salvaged if the
Bhāva, Bhaveśa and the Root Kāraka are fortified.
6. One should judge not only the quantum of good or bad results from
the Kārakas but also the quality of the results. In this regard, one
should employ the understanding of the Rāśis and Grahas occupying
the Kārakāt-Bhāva (2nd from Bṛhaspati and so on). For instance,
Grahas and Rāśis occupying the 2nd from Bṛhaspati can indicate the
wealth coming from the Naisargika Kārakatvas of such Rāśis and

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Bhāvas. For instance, if Dhanu becomes the Dhana Bhāva from

Bṛhaspati, the native can gain from Dharma, religious activities,
temples, preaching, teaching etc. Likewise, in the Dhana Bhāva from
Bṛhaspati, Sūrya can indicate gain from govt., father, or animal
husbandry (Sūrya = Catuṣpada). In this regard, one should acquaint
himself with the Rāśi and Graha Kārakatvas. A good reference for
this is Uttarakālāmṛta by Śrī Kālidāsa.
7. The matters of various relations in life should be seen by counting
the Bhāvas from the Kārakas. For instance, the appearance of the
father can be judged from Sūrya’s 1st house, father’s wealth from
Sūrya’s 2nd house, father’s co-borns from Sūrya’s 3rd house and so on.
8. The health and longevity of the relations should be judged from the
Bhāvas from the Sthirakārakas. Thus 9th from Sūrya, 4th from
Candra, 7th from Śukra etc., can be seen for the health and longevity
of father, mother, spouse etc. Krūras in these places can harm the
relative and indicate loss or separation from the relative.
Śubhagrahas indicate the reverse. We should determine the Rudras
from the Sthirakāraka and, where needed, time the demise of the
relative from the Rāśis in Trikoṇa from the Rudra etc., in the
Śūladaśā of the concerned relative. The 3rd and 8th Rāśi from the
Sthirakāraka and the Grahas placed there indicate the cause of
death of the concerned relative.
9. The Yogas of Grahas, such as the Dvigraha, Trigraha etc., have a
meaningful impact on our life and should be judged before initiating
an assessment of the Lagna and the Bhāvas. They indicate one’s
shared karma with others.

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2.2
RĀŚI KĀRAKATVAS

R
āśi is a fundamental building block of Jyotiṣa. The term Rāśi
means a collection of things and is often used for denoting the
“amount of money”. Some of the meanings of this word are
conglomeration, stack, corpus, coverage, tidy sum, figure, volume,
heap, pile, bulk etc. It measures the quantity of a unit and can be equated
with a measurement unit in the modern context. Anything that can be
measured can be expressed in terms of Rāśi.
In Jyotiṣa, Rāśi is the measure of space when the zodiac is divided
into 12 parts. Why must the zodiac be divided into 12 parts and not 11 or
13 parts, not by any other quanta? It appears that dividing a whole into 12
parts, called the dozenal system, has existed for antiquity, concurrently
with the binary and decimals system. While the Navagrahas and Lagna
represent the decimal system, the Puruṣa and Prakṛti represent the binary
system.
The number 12 forms a fundamental division of space, which can
further be subdivided into smaller parts called the Vargas, which carry the
subtle characteristics of the 12 Rāśis. For instance, a Dvādaśāñśa is a 12
parts subdivision of a Rāśi and can be called a Rāśi within a Rāśi. But what
remains important is that the fundamental division of space is 12. The
number 12 is associated with end, zilch, cypher, liberation and freedom.
This means that number one indicates initiation, while twelve indicate
completion.
The numbers 12, 30 and 360 denote the fundamental division of
space belonging to the sexagesimal system. Why must a circle be divided
into 360 parts and not 100 parts as in the decimal system? There must be
a reason why the subconscious mind picked up this division of space and
time and used them to reckon energy flow through these divisions. We can
say that each degree of the 360 divisions of space and time imbibe within
it a specific quality, which differentiates it from its counterparts. A Rāśi is
an aggregation of 30 such parts, denoting a quantity that is adequately
granular enough to decipher the central theme of the manifestation of our
world and universe.
The number 12 can be broken down into 4 and 9. It is the 4th house
from the 9th or the 9th house from the 4th. The 4th and 9th are associated

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with genesis, as the 4th denotes mother and 9th father. The Dvādaśāñśa,
which is 12 parts subdivisions of a Rāśi, is associated with parents and
their lineage. The Dvādaśāñśa is the only division which fully retains all
the qualities of the Rāśis, based on the equal subdivision principle. What
does it mean? It means that when a quantity is divided and further
subdivided by the same number, the subdivided parts retain the same
qualities as their parents’ parts. For instance, like Viñśottarī Daśā is
preoperationally subdivided into Antardaśā, each carrying similar
vibrations as the Mahādaśā, a Horā carries the same vibrations as the
Vāra; likewise, a Dvādaśāñśa carries the same qualities as the Rāśis.
Thus, what is read from a Graha’s Rāśi placement, must also be
read from the Dvādaśāñśa. For instance, Sūrya in Meṣa Rāśi displays 12
different qualities of its results depending on its 12 Dvādaśāñśa.
R a sh i D 1 Ge n e ra l D w a d a sh a m sh a D 1 2 Pa re n ts
Let us explore
Ke v5 v12
this more. In the Kuṇḍalī Ma
v11 v6
Ve Mo Me Ma
of Swami Vivekananda,
v4
Sūrya is in Dhanu Rāśi v10
Sa Ra
and Vṛścika
v3 Me
Dvādaśāñśa? What v9 Ve
Ke
difference does Vṛścika
Su HL v8 VL Mo
Dvādaśāñśa make Ra Su Jp As
As GL v2 Jp v7 Sa
compared to others, say
Tulā or Dhanu? Dhanu Sūrya manifests the qualities of respect, honour,
wealth, talent in medicine and artisanship. It also makes one easily
angered.
On the other hand, Vṛścika Sūrya makes one cruel, adventurous,
rash, gains from selling poisonous substances, losing wealth to robbers,
talent in handling weapons and waging battles. Svāmiji was born with a
warrior spirit because of Vṛścika Sūrya. He was full of initiative to
establish the Ramakrishna Mission. Much of the approach of blending the
results of Rāśi and Dvādaśāñśa can be found in another chapter.

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2.2.1
RĀŚI CHARACTERISTICS
2. 2. 1.1
NAM ES O F R ĀŚI S

The 12 Rāśis of the zodiac in order are (1) Meṣa (मेष), (2) Vṛṣabha
(वृष ), (3) Mithuna (तमथुन), (4) Karka (ककय ), (5) Siṅha (तसांह), (6) Kanyā
(कन्या), (7) Tulā ( ुला), (8) Vṛścika (वृतश्चक), (9) Dhanu (िनु), (10) Makara
(मकर), (11) Kumbha (कुम् ), (12) Mīna (मीन). Why there are only 12 Rāśis,
neither more nor less? This is because the entire world can be mapped
entirely to these 12 Rāśis. A Rāśi is defined by the movement of Sūrya and
Candra in the Zodiac. It is approximately the arc distance between the two
successive conjunctions.
For instance, on Oct 31st, 2016, the luminaries conjoined at Tulā
13:39:41, and then again on Nov 29th, 2016, at Vṛścika 13:38:39. The
approximate arc distance between them is 30°, which is the span of a Rāśi.
Note that the Rāśi is not defined by either Sūrya or Candra alone but
jointly by both. This implies that the creation can’t manifest with just
Sūrya (Father = Puruṣa = masculine vibrations) or Candra (Mother =
Prakṛti = feminine vibrations) alone, but require the union of both, akin to
Sūrya-Candra conjunction. This is why a Calendar that accommodates
both the Prakāśagrahas is the true reflection of the quality of time and
should be used for religious celebrations, where the quality of the time is
essential.

2. 2. 1. 2
LO R DS O F T HE RĀ Ś IS

The Lords of the 12 Rāśis are (1) Meṣa (मेष) = Maṅgala (मङ् गि), (2)
Vṛṣabha (वृषभ) = Śukra (शुक्र), (3) Mithuna (लमथुन) = Budha (बुि), (4) Karka (ककक )
= Candra (चन्र), (5) Siṅha (लसंह) = Sūrya (सयू )क , (6) Kanyā (कन्या) = Budha (बुि),
(7) Tulā (तुिा) = Śukra (शुक्र), (8) Vṛścika (वृलश्चक) = Maṅgala (मङ् गि), (9) Dhanu
(िनु) = Bṛhaspati (गुरु), (10) Makara (मकर) = Śani (शलन), (11) Kumbha (कुम्भ) =
Śani (शलन), (12) Mīna (मीन) = Bṛhaspati (गुरु).
While narrating the names of Lords of various Rāśis, neither
Maharṣi Parāśara nor any other Jyotiṣa classics mention Rāhu and Ketu
as the Lords of any of these Rāśis. Therefore, the nodes cannot be used as
Bhāva Lords to determine Yogas involving such Lords. Thus, if someone is
born in Vṛścika Lagna, and Ketu occupies the 9th house, we can’t say that

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Lagneśa Ketu occupies the 9th house. For any Bhāva yogas, my suggestion
is to exclude the nodes. Their ownership of Rāśis are only mentioned in the
context of Daśās23 by Maharṣi Parāśara, particularly to assign results due
to their dignities. Therefore, their usage should be restricted to the
occupation of Rāśi and their dignity (Svakṣetra, Mūlatrikoṇa, Ucca etc.)
only, and not be extended to ownership.

2. 2. 1. 3
LI MBS OF KĀ LA P U R U Ṣ A

According to Maharṣi Parāśara, the 12 Rāśis are mapped to 12 limbs of

the Kālapuruṣa, which is here under (1) Head (śīrṣa), (2) face (ānane),
(3) arms (bāhū), (4) heart (hṛt), (5) stomach (kroḍa), (6) hip (kaṭi), (7)
lower abdomen (basti), (8) hidden parts (guhyo), (9) two thighs
(uyugale), (10) two calves (jānuyugme), (11) ankles (jaṅghake) and, (12)
feet (caranau dvau).

This mapping is crucial, irrespective of the Lagna one is born, the

body part denoted by the Rāśi occupied or aspected by two or more Krūra
Grahas (and devoid of any Śubha dṛṣṭi) will have some issues, i.e., pains,
injuries or wounds, defects and disabilities, prone to diseases etc. This,
however, gets modified to some extent based on the Lagna, where the exact
mapping is done taking Lagna = Meṣa Rāśi.
Mapping of genital to a Rāśi: Most modern-day authors assign
genitals to Vṛścika considering them to be the private parts (guhya). The
classical authors meant that Vṛścika governs hidden parts, i.e., that is not
visible to the eyes. It is not private parts, as some scholars interpret it.
Therefore, Vṛścika should rule the rectum - more so because it represents
the apparatus of cleansing the body, which is needed for rejuvenation, good
health, and longevity. We know that the 8th house is the house of longevity
and rejuvenation. Hence, it is logical to assign the rectum to the natural
8th Rāśi, Vṛścika. On the same note, the 7th is the house of relationship and
courtship, so it is logical to allocate genitals to the 7 th, denoting the

23Bṛhatparāśara 47. 34-39½. To clarify the effects of the Daśā of Rāhu, I shall first
mention the exaltation and debilitation Rāśis of Rāhu and Ketu. The exaltation Rāśi of
Rāhu is Vṛṣabha. The exaltation Rāśi of Ketu is Vṛścika. The Mūlatrikoṇa of Rāhu and Ketu
are Mithuna and Dhanu. The own Rāśis of Rāhu and Ketu are Kumbha and Vṛścika. Some
sages have expressed the view, that Kanyā is the own Rāśi of Rāhu and Mīna is the own
Rāśi of Ketu. Should Rāhu be in his exaltation Rāśi etc., there will be during the Daśā of
Rāhu great happiness from acquisition of wealth, agricultural products etc., acquisition of
conveyances with the help of friends and Government, construction of a new house, birth of
sons (children), religious inclinations, recognition from Government of foreign countries and
gain of wealth, clothes etc. If Rāhu be associated with, or receives a Drishti from
Śubhagrahas, be in a benefic Rāśi and be in Tanu, Bandhu, Yuvati, Karm, Lābha, or Sahaj,
there will be during his Daśā all kinds of comforts by the beneficence of the Government,
acquisition of wealth through a foreign Government, or sovereign and felicity at home.
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fundamental physical difference between two parties in a courtship.

Hiding genitals is a cultural thing rather than nature’s creation; hence it
should not be considered for the natural alloca%ion of organs to the Rāśis.
Yogas from the classics: Various yogas in the classical texts
confirm that the genitals should be mapped to Tulā Rāśi or the 7th house.
Some of them are, (1) in the Niṣeka Kuṇḍalī, the nature of the sexual
intercourse is seen from the 7th house, (2) Bṛhatparāśara 80.35. If the 7th
(Bhāvamadhya) is in the Navāñśa of Maṅgala, the female genital is
diseased. If the 7th (Bhāvamadhya) is in the Navāñśa of a Śubha Graha,
the lady has a well-formed genital and is loved by her husband.

2. 2. 1. 4
MO BI LI TY OF T HE RĀ ŚI S

The Rāśis are classified as Cara, Sthira and Dvisvabhāva starting

from Meṣa onwards, depending on its mobility. (1) Cara = Meṣa, Karka,
Tulā and Makara. (2) Sthira = Vṛṣabha, Siṅha, Vṛścika and Kumbha. (3)
Dvisvabhāva = Mithuna, Kanyā, Dhanu and Mīna.
The Cara Rāśis are filled with energy (Kinetic) and are thus highly
mobile. In a Kuṇḍalī, if the Lagna, Lagneśa, Candra Rāśyādhipati and
other Grahas are in Cara Rāśis, the native has several movements in life
in the form of travels or several changes. The change will be the only
constant in such people’s life. The Sthira Rāśis indicate a complete
standstill, indicating either lack of energy or stored in the form of potential
energy. If the Lagna, Candra, and other factors are associated with Sthira
Rāśis, such people will have a life devoid of many changes, one that is
status quo. They do not move or change residence often and are opposed to
any changes in life. They may find it irritating and stressful if any changes
are heaped on them.
The Dvisvabhāva Rāśis, on the other hand, are the perfect mix of
both movement and stillness, kinetic and potential energy. This represents
a transition state whereby something has either started moving (from rest)
or something is coming to rest, i.e., the state of accelerating or decelerating.
The Dvisvabhāva Rāśis are preceded by Sthira Rāśi and Succeeded by Cara
Rāśi. This usually indicates picking up speed from complete stillness.
Among the three kinds of Rāśi, the momentum is not constant throughout
the Rāśi, but it varies linearly.
There is a gradient of speed in these Rāśis, which is, (1) Cara Rāśi:
The momentum is highest in the beginning and lowest at the end. (2)
Sthira Rāśi: The momentum is low at the beginning and its complete
stillness at the end. (3) Dvisvabhāva Rāśi: The momentum is zero at the
beginning and highest at the end. In that manner, the acceleration is
highest in Dvisvabhāva Rāśis; the deceleration is moderate in Cara Rāśis,
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 RĀŚI CHARACTERISTICS

and the deceleration is highest in the Sthira Rāśis. The characteristics of

these groups are (1) Cara (Movable): Rajas guṇa, high energy, passion,
initiative, energy, and enterprise, passionate. (2) Sthira (fixed): Tamas
guṇa, low energy, ignorance, laziness, wrathful, miserable, lustful,
careless, unkempt, and (3) Dvisvabhāva (Dual): Sattva guṇa, merciful,
compassionate, firm, steady-going, amicable, pleasant, charitable, and
selfless action.

2. 2. 1. 5
TAT TV AS

The Rāśis starting from Meṣa are grouped into Agnitattva,

Pṛthvītattva, Vāyutattva, and Jalatattva. (1) Agnitattva Rāśis: Meṣa,
Siṅha, and Dhanu. (2) Pṛthvītattva Rāśis: Vṛṣabha, Kanyā, and Makara.
(3) Vāyutattva Rāśis: Mithuna, Tulā, and Kumbha. (4) Jalatattva Rāśis:
Karka, Vṛścika, and Mīna.
1. Agnitattva Rāśis = Masculine, creative, assertive, aggressive,
knowledgeable, extrovert, active, fluid, changeable, enthusiasm,
lustre and brilliance, power, courage, adventurous, war-loving,
victorious over enemies, discerning, cruel.
2. Pṛthvītattva Rāśis = Sustenance, stability, form, and structure,
steady, fixed, rigid, stubborn, unchangeable, ability to hold and
withstand, substratum, firmament.
3. Vāyutattva Rāśis = Very fluid, Introspection, philosophy,
imagination, growth, mental ability.
4. Jalatattva Rāśis = Feminine, care, empathy, compassion, the
pursuit of knowledge, spirituality, introvert, passive, sensitive, use
heart over the brain, flexible.
The Tattvas are also associated with the Varṇa (mental disposition
and vocation), Agnitattva = Kṣatriya Varna (warrior class), Pṛthvītattva =
Vaiśya Varna (Trader class), Vāyutattva = Śudra Varna (Worker class) and
Jalatattva = Brahman Varna (Knowledge class).
Among the Grahas, (1) Sūrya and Maṅgala are Kṣatriya Varṇa, (2)
Candra and Budha are Vaiśya Varṇa, (3) Śani is Śūdra Varna, and (4)
Bṛhaspati and Śukra are Brāhmaṇa Varna. The Graha and Rāśi Varṇa
influence the livelihood and vocations of the native.

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2. 2. 1. 6
GU Ṇ A: TH E P RE DO MIN AN T Q UA LIT Y

Everything in the manifested universe must have Guṇas, and

Rāśis are no different. They also have Guṇas, Sattva, Rajas, and Tamas.
The Rāśi Guṇas according to Maharṣi Parāśara are: (1) Meṣa = Rajasa, (2)
Vṛṣabha = Rajasa, (3) Mithuna = Rajasa, (4) Karka = Sattva, (5) Siṅha =
Sattva, (6) Kanyā = Tamasa, (7) Tulā = Rajasa, (8) Vṛścika = not
mentioned, (9) Dhanu = Sattva, (10) Makara = Tamasa, (11) Kumbha =
Tamasa, and (12) Mīna = Sattva.
Typically, we associate the Rāśis with the Guṇas of their Lords viz.,
Sattva = Sūrya, Candra and Bṛhaspati, Rajas = Budha and Śukra, and
Tamas = Śani and Maṅgala. However, as we see the associations provided
by Maharṣi Parāśara, this is not true in all cases. For instance, Meṣa Rāśis
is considered as Rajasa, while its Lord Maṅgala is a Tamas Graha.
Similarly, Kanyā is considered Tamasa, while its Lord Budha is a Rajasa
Graha. Again, nothing has been said about Vṛścika Rāśi, which in my
humble opinion is a Tamasa Guṇa Rāśi.

2. 2. 1. 7
KR Ū RA A N D S A UM YA

The Rāśis starting from Meṣa are Krūra and Saumya successively.
Similarly, they are Puruṣa (male, masculine) and Strī (female, feminine),
Oja (odd) and Yugma (eve).
1. Oja/Puruṣa/Krūra Rāśis: Meṣa, Mithuna, Siṅha, Tulā, Dhanu,
Kumbha. Masculine, dominant, independent, competitive, rational,
forceful, assertive, analytical, strong, brave, courageous, bold,
ambitious, active, insensitive, aggressive, alienated, stoic, logical,
analytical, outspoken, outwardly oriented, initiating, leading,
decisive, individualistic, self-reliant, adventurous, risk-taker.
2. Yugma/Strī/Saumya Rāśis: Vṛṣabha, Karka, Kanyā, Vṛścika,
Makara, Mīna. Feminine, submissive, dependent, emotional,
receptive, intuitive, content, passive, cooperative, sensitive,
compassionate, sympathetic, tender, understanding, warm and
yielding, nurturing, graceful, communicative, motherly, inwardly
oriented, responsive, conservative, following, relational, ascribed to
groups.

These classifications are also found in Grahas.

1. Puruṣa (Oja, male): Sūrya, Bṛhaspati, and Maṅgala,
2. Strī (Yugma, female): Candra and Śukra.
3. Krūra (Malefic): Śani, Maṅgala, and Sūrya.

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4. Saumya (Benefic): Bṛhaspati, Śukra, Budha, and Candra.

When the Graha characteristics align with the Rāśi, the

characteristics of the Rāśi are exceptionally pronounced. For instance,
Puruṣa Grahas in Oja Rāśis are greatly masculine, i.e., Sūrya or Maṅgala
in Meṣa, Mithuna, Siṅha, Tulā, Dhanu or Kumbha make, them
pronouncedly masculine.
Similarly, Candra or Śukra in Yugma Rāśis, Vṛṣabha, Karka,
Kanyā, Vṛścika, Makara or Mīna, make them pronouncedly feminine.
Similarly, Krūra Grahas in Krūra Rāśis make them pronouncedly Krūra,
and Saumya Grahas in Saumya Rāśis are pronouncedly Saumya. There is
a finite determination of the Krūra and Saumya qualities of the Rāśis,
based on the Udaya and Divarātri Bala of the Rāśis.

2. 2. 1. 8
DI NA BA LĪ V S . RĀ T RI BA LĪ R ĀŚ IS

The Rāśis are classified based on their strength during the day or
night. The Dinabalī Rāśis (Diurnal Rāśis) are stronger during the day,
while the Rātribalī Rāśis (nocturnal Rāśis) are more robust during the
night.
1. Dinabalī Rāśi: Siṅha to Vṛścika, Kumbha, and Mīna.
2. Rātribalī Rāśis: Meṣa to Karka, Dhanu, and Makara.
The Dinabalī Rāśis are endowed with the brightness (warmth) of
Sūrya, while the Rātribalī Rāśis are endowed with darkness (coolness) of
Candra. The Dinabalī Rāśis are endowed with the qualities of Bṛhaspati,
while the Rātribalī Rāśi are endowed with the qualities of Śani. Among the
Grahas,
1. Dinabalī Graha: Candra, Maṅgala, and Śani are strong during
Nighttime.
2. Rātribalī Graha: Bṛhaspati, Sūrya, and Śukra are strong during
the daytime.
3. Ubhayabalī Rāśi: Budha throughout the day.
The Dinabalī Rāśis can be classified as Saumya, while the Rātribalī
Rāśis can be classified as Krūra.

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2. 2. 1. 9
U DAY A O R TH E RĀ ŚIS

The Rāśis are classified based on their method of rising as

Śīrṣodaya, Pṛṣṭodaya, and Ubhayodaya. The Śīrṣodaya Rāśis rise with
their head, Pṛṣṭodaya Rāśis rise with the legs (or back), and the
Ubhayodaya Rāśis rise on their side (or with both head and back).
1. Śīrṣodaya Rāśis: Siṅha, Kanyā, Tulā, Vṛścika, and Kumbha rise
with their head (front).
2. Pṛṣṭodaya Rāśis: Meṣa, Vṛṣabha, Karka, Dhanu, and Makara rise
with their back.
3. Ubhayodaya Rāśis: Mithuna and Mīna rise on their side.
The Dinabalī Rāśis are all Śīrṣodaya, except for Mīna. Similarly,
the Rātribalī Rāśis are all Pṛṣṭodaya, except for Mithuna. The Mithuna and
Mīna are the Dual Rāśis and are Ubhayodaya. In a way, they can be said
as strong both during day and night or perhaps during the transition
between the day and night.

2. 2. 1.1 0
DH ĀT U OF T HE R Ā ŚI

There are three classes of Humour Vāta, Pitta and Kapha dhātu.
According to Maharṣi Parāśara (Bṛhatparāśara 4.6.), the Tridhātu
classification of the Rāśis24 are:
1. The Agnitattva Rāśis are Meṣa, Siṅha, and Dhanu are Pitta dhātu.
2. The Pṛthvītattva Rāśis are Vṛṣabha, Kanyā, and Makara are Vāta
dhātu.
3. The Vāyutattva Rāśis are Mithuna, Tulā, and Kumbha are
Tridhātu,
4. The Jalatattva Rāśis are Kapha dhātu.
The Grahas also predominate with the Tridhātu. (1) Sūrya = 3
Pitta, (2) Candra = 2 Vāta + 1 Kapha, (3) Maṅgala = 3 Pitta, (4) Budha = 1
Vāta + 1 Pitta + 1 Kapha, (5) Bṛhaspati = 3 Kapha, (6) Śukra = 1 Vāta + 2
Kapha, (7) Śani/Rāhu/Ketu = 3 Vāta. This knowledge is useful in
Ayurveda, for identification of diseases and their treatment.

24pittānilatridhātvaukyaśleṣmikāśca kriyādayaḥ| raktavarṇo

bṛhadgātraścatuṣpādrātrivikramī ॥4.6॥
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 RĀŚ CHAR CTERISTICS

2. 2. 1.1 1
ṚK ASA N DH I

uhe concluding portion of the Rāśis, V ścika, Mīna and Karka is

called Bhāsandhi or Ṛkṣasandhi. Others apply this term to the last
portions of all the Rāśis. Ṛkṣa means Rāśi and Sandhi means junctional
points. The junction of the Jalatattva and Agnitattva Rāśis are the zones
of danger and known as Gaṇḍānta. The concept and the results of
Gaṇḍāpta have been exhaustively dealt with in another section. The
starting and concluding portion of all the Rāśis are called Ṛkṣasandhi or
Rāśisandhi. Often the first and last Navāñśa or Triñśāñśa of a Rāśi is
called Rāśisandhi. The concluding degree or Navāñśa of a Rāśi is more
dangerous than the starting degree or Navāñśa. This is because the Graha
in the starting portion of a Rāśi is rising or ascending towards the middle
of the Rāśi, while that in the concluding portion is declining or going down
to an abyss!

2. 2. 1.1 2
AB OD E OF T HE R ĀŚ IS

According to Phaladīpikā (1.5), the abodes of the Rāśis are, (1)

Meṣa = Forest (2) Vṛṣabha = Meadow or grassland (3) Mithuna = Bedroom
(4) Karka = Chasm with water in it (5) Siṅha = Mountain (6) Kanyā = Land
with water and corn (7) Tulā = House of a Vaisya (8) Vṛścika = Hole or
cavity (9) Dhanu = King’s residence (10) Makara = Water-abounding forest
(11) Kumbha = Places frequented by potters and (12) Mīna = Water. The
predominant Tattvas of the Rāśis determine their abodes.
1. Agnitattva Rāśis: These Rāśis are associated with places that are
difficult to reach, cliffs, mountains, having sharp edges, and fraught
with danger.
a. Meṣa: Cara Agni: Hills and mountains abound by mountain
goats.
b. Siṅha: Sthira Agni: Deep jungle, abound by lions and other
fierce wild animals.
c. Dhanu: Dvisvabhāva Agni: High cliff, summit, the
topmost point of a mountain. These places are abounded by
horse-like animals, such as horses, unicorns, zebras, i.e.,
those known for their speed and power.
2. Pṛthvītattva Rāśis: These Rāśis are associated with places that are
planes and grasslands.
a. Vṛṣabha: Sthira Pṛthvī: Grazing land, grassland, abound
by cattle and other herbivores such as elephants, camels,
donkey, ass, mule etc. These animals are known for their

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 RĀŚI KĀRAKATVAS

contribution to human livelihood, i.e., milk, carrying heavy

loads etc.
b. Kanyā: Dvisvabhāva Pṛthvī: Garden, orchards, places of
leisure or relaxation, abounded by young maidens.
c. Makara: Cara Pṛthvī: Swampy land, land submerged
under shallow water. These places are abounded by
amphibians, who live in both land and water.
3. Vāyutattva Rāśis: These Rāśis are associated with places of human
activities, or intellectual activities.
a. Mithuna: Dvisvabhāva Vāyu: Bedroom, places of
courtship and sexual activities, entertainment, music, party
etc.
b. Tulā: Cara Vāyu: Marketplace, trading place, business,
barter, buying, and selling. This is abounded by people
involved in various kinds of trade-related activities.
c. Kumbha: Sthira Vāyu: Places where older adults spend
their last part of life contemplating God and subsequent life,
cremation place (burning ghāṭa), places frequented by
potters, aghoris (spiritual mendicants who have shunned the
societal norms). This is the Rāśi of high spirituality and
knowledge.
4. Jalatattva Rāśis: The Rāśis are associated with places that are
bounded by water.
a. Karka: Cara Jala: Flowing water, river, places abound by
crabs and creatures living outside of water only for a short
moment, such as hippopotamus.
b. Vṛścika: Sthira Jala: Still water, well, crevice, chasm etc.,
where water cannot move and is completely standstill. These
places are abounded by insects; many are poisonous, such as
scorpions, centipedes etc.
c. Mīna: Ubhaya water: Oceans and big lakes, where the
water body’s boundary is unseen. These places are abounded
by all kinds of sea creatures such as fishes, whales, sharks,
seals, walrus, crustaceans, molluscs, deep-sea creatures etc.

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 RĀŚI CHARACTERISTICS

2. 2. 1.1 3
DI GN IT IES

1. Ucca-Nīca: Meṣa, Vṛṣabha, Makara, Kanyā, Karka, Mīna and Tulā

are the Uccarāśi of the seven Grahas respectively from Sūrya
onwards. Their Rāśis of ‘fall’ is the 7th from their Uccarāśi. The point
of exaltation and debility of the Grahas counting from Sūrya is 10°,
the 3°, the 28°, the 15°, the 5°, the 27° and the 20° respectively. This
has been exhaustively described in the section on Grahas.
2. Mūlatrikoṇa: Siṅha, Vṛṣabha, Meṣa, Kanyā, Dhanu, Tulā and
Kumbha are the Mūlatrikoṇa Rāśis of Grahas from Sūrya onwards.
The first 20° of Siṅha, the last 27° degrees of Vṛṣabha, the first 12° of
Meṣa, the 5° degrees following the highest exaltation degree of
Budha in Kanyā, the first 10° in Dhanu, the first 5° degrees in Tulā
and the first 20° of Kumbha from the Mūlatrikoṇa portions of the
seven Grahas respectively from Sūrya onwards.

2. 2. 1.1 4
MAN UṢ YĀ D I RĀ ŚI S

The Rāśis are classified into various groups based on the number
of legs of the symbols associated with the Rāśis. The Kīṭa Rāśi is of many
legs (more than four legs). The Paśu Rāśis are 4 legged (quadrupeds). The
Manuṣya Rāśis are two-legged (biped, hominids). The Jalacara (fishes etc.)
or the Sarīsṛpa (reptiles, serpents etc.) Rāśis don’t have any legs. There are
two Rāśis, Dhanu and Makara, with mixed characteristics, indicating
hybrids between two kinds. Dhanu is a hybrid between Manuṣya and Paśu,
while Makara is a hybrid between Paśu and Jalacara.
1. Manuṣya Rāśis: The first half of Dhanu, Kanyā, Mithuna, Kumbha
and Tulā are the Manuṣya Rāśis.
2. Kīṭa Rāśi: Vṛścika is the only Kīṭa Rāśi (while some also consider
Karka a Kīṭa Rāśi in addition of being Jalacara).
3. Jalacara Rāśi: Karka, latter half of Makara and Mīna are Jalacara
Rāśis.
4. Paśu Rāśis: Meṣa, Vṛṣabha, Siṅha, latter half of Dhanu and first
half of Makara are Paśu Rāśis.
This classification is noticeably crucial in the determination of the
Bhāva Bala. For instance, Lagna is strongest when it falls in a Manuṣya
Rāśi. This is also important in the horoscopes cast for non-humans (Viyonī
Janma). These matters are covered in detail in separate sections. The
vibrations of the different kinds of Rāśis are:
1. Manuṣya: Ability to reason and intellect
2. Paśu: Huge physical abilities and strength

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 RĀŚI KĀRAKATVAS

3. Jalacara: Swiftness and speed

4. Kīṭa: Multi-tasking, i.e., ability to undertake multiple activities
simultaneously. Ability to work in darkness or low light conditions,
keep things secret or remain hidden while carrying out an activity.
These characteristics are utilised in matters of profession and
vocation. For instance, if the determinant of livelihood occupies a Jalacara
Rāśi, the native might be endowed with swiftness at work. He might also
gravitate towards professions that require speed, such as transportation,
stock market etc.

2. 2. 1.1 5
U RD H VA M UK HA 25 ET C .

Reckoned from Sūrya, the four Rāśis can be classified into three
groups of 4 each. The three Rāśis counted from the Rāśi left behind by
Sūrya are in their order termed Urdhvamukha, Adhomukha and
Tiryakamukha.
1. Urdhvamukha means facing upward. It is the Rāśi through which
Sūrya has transited out, i.e., the 12th from Sūrya’s Rāśi.
2. Adhomukha means facing downward. It is the Rāśi occupied by
Sūrya.
3. Tiryakamukha means facing sideways or at the same level. It is the
2nd from Sūrya’s Rāśi.
According to Praśnamārga (quoting Kṛṣṇīyam), if the Praśna-
Āruṛha falls in a Urdhvamukha Rāśi, the querist will increase in
prosperity and attain success in the undertaking. In Adhomukha Rāśi, he
will have a downfall, meeting failure in the undertaking.
The Grahas and Nakṣatras are also similarly classified as
Urdhvamukha etc. Facing upward (Urdhvamukha) indicates Sattva Guṇa,
facing downward (Adhomukha), Tamas Guṇa, and facing straight, Rajas
Guṇa. Thus, Sattva Guṇa Grahas Sūrya, Candra, Bṛhaspati
Urdhvamukha, Rajas Guṇa Grahas Budha and Śukra are Tiryakamukha,
and the Tamas Guṇa Grahas Śani, Maṅgala, Rāhu and Ketu are
Adhomukhi. Among the Nakṣatras, the classification is as follows:
1. Urdhvamukha Nakṣatras: Rohiṇī, Ārdrā, Puṣya, Śravaṇa,
Dhaniṣṭhā, Śatabhiṣā and 3 Uttaras (Uttarāphālgunī, Uttarāṣāṛhā,
Uttarābhādrapada),
2. Adhomukha Nakṣatras: Bharani, Kṛttikā, Aśleṣā, Magha, Mūla,
Viśākhā and 3 Purvas (Pūrvāphālgunī, Pūrvāṣāṛhā, Pūrvābhādra),

25Phaladīpikā classifies the Rāśis into four groups of 3 each, viz., Urdhvamukha,
Adhomukha, Sama and Vakrī. I think this is a deviation from the acceptable norms and
could be a misinterpretation.
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 RĀŚI CHARACTERISTICS

3. Tiryakamukha Nakṣatra: Aśvinī, Mṛgaśirā, Punarvasu, Hasta,

Citra, Svāti, Anurādhā, Jyeṣṭhā and Revatī.
The Urdhvamukha Nakṣatras are suitable for going upward, such
as coronation, construction of buildings, flag hoisting, riding etc. The
Adhomukha Nakṣatras are suitable for going downward, such as digging,
mining, working on the ground, fighting, cruel deeds etc. The
Tiryakamukha Nakṣatras are suitable for going forward, such as travel,
ploughing, planting trees, vehicles, movement, trade and business, dealing
with cattle etc.

2. 2. 1.1 6
D VĀ R A - BA HY A -G A RB HA

Starting from Meṣa, the Rāśis are classified into Dvāra, Bahya and
Garbha. If the Rāśi is considered as a fort, the Dvāra Rāśis represent the
door, the Bahya represent the portion outside the fort, while Garbha
represents the inside of the fort.

2. 2. 1.1 7
DH ĀT U -M Ū LA - J ĪV A

Starting from Meṣa, the Rāśis are classified into Dhātu, Mūla and
Jīva. Dhātu represents everything in the non-living world, i.e., all kinds of
minerals etc. The Mūla represents the plant kingdom, while Jīva
represents the animal kingdom. Among the Grahas26, Rāhu, Maṅgala, Śani
and Candra are the Dhātu Grahas; Sūrya and Śukra are the Mūla Grahas;
Budha, Bṛhaspati, and Ketu are the īva Grahas. The Nakṣatras are
similarly grouped into nine groups ofd3 each, start ng fr m Aśvinī. Thus,
Aśvinī denotes Dhātu, Bharani Mūla and Kṛttikā Jīva and so on.

2. 2. 1.1 8
DI R EC TI ON S OF TH E RĀ ŚI S

The four Rāśis from Meṣa onwards indicates East, South, West and
North, while the remaining Rāśis repeat in the same way. East =
Agnitattva Rāśis, South = Pṛthvītattva Rāśis, West = Vāyutattva Rāśis,
and North = Jalatattva Rāśis. A journey, undertaken towards the direction
indicated by the Lagna or Candra (at the moment), yields fruitful results.

26Jātakapārijāta 2.15b, Dhatu – Sūrya and Maṅgala. Mūla – Candra and Śani. Jīva-
Bṛhaspati and Śukra. Mixed – Budha (combination of Dhatu, Mūla and Jīva)
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 RĀŚI KĀRAKATVAS

2. 2. 1.1 9
SO LA R AN D L UN AR HA LF

The Rāśi Cakra with 12 Rāśis is called Bhagana. Six Rāśis counted
from Siṅha to Makara consist of Solar Half, and Sūrya rules this Half-
Zodiac. Six Rāśis in the reverse order from Karka to Kumbha are Lunar
Half and ruled by Candra. Barring Karka and Siṅha, Grahas from Maṅgala
to Śani get one Rāśi each in each half. If more Grahas occupy the Solar
Half at birth, the native is brilliant and, if more Grahas are in Lunar Half,
he is soft, affable, and lucky.

2. 2. 1. 2 0
LEN GT H OF AS C EN SI ON

According to Sārāvalī, (1) Kumbha, Mīna, Meṣa and Vṛṣabha, are

of short ascension, (2) Mithuna, Karka, Dhanu and Makara are of medium
ascension, and (3) Siṅha, Kanyā, Tulā and Vṛścika are of long ascension.
The head and other body parts of the native will be like the Rāśi ascending
at birth and other relative Rāśis. The Grahas occupying such Rāśis also
influences the form and shape of the body parts.

2. 2. 1. 21
C OL O UR

The Rāśis have associated with various colours, or in other words,

the Rāśis are endowed with certain complexion or hue. According to
Maharṣi Parāśara, the complexion of the Rāśis are as follows: (1) Meṣa =
Blood red (raktavarṇa), (2) Vṛṣabha = White (shvetavarṇa), (3) Mithuna
= Green (haridvarṇa), (4) Karka = Pale red (pātala), (5) Siṅha = Off white
(pāndu), (6) Kanyā = Variegated (citravarnā), (7) Tulā = Dark or black
(kṛṣṇavarṇā), (8) Vṛścika = fellow (miś ṅgo), (9) Dhanu = Tawny
(pingala), (10) Makara = Multicolour (karbura), (11) Kumbha = Deep
Brown (babhruvarna), (12) Mīna = Not mentioned (in my opinion it is
colourless like water).
There are some differences of opinion regarding the complexion of
the Rāśis, hence given here the opinions of Sārāvalī and Nāradapurāṇa.
According to Sārāvalī, from Meṣa onwards, the following 12 colours are
allotted to the 12 Rāśis, (1) Red, (2) White, (3) Green, (4) Pink, (5) Brown,
(6) Grey, (7) Variegated, (8) Black, (9) Golden, (10) Yellow, (11) Deep-brown
and (12) White.
According to Nāradapurāṇa, the colours of the 12 Rāśis beginning
with Meṣa are in order (1) Red, (2) White, (3) Green, (4) Pink, (5) Brown,
(6) Grey, (7) Variegated, (8) Black, (9) Yellow, (10) Saffron, (11) Deep

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 RĀŚI CHARACTERISTICS

Brown (12) Bright. According to Sārāvalī, if an idol of the Lagneśa is made

in colour allotted to the Lagna Rāśi and is worshipped, the native can
destroy his enemies, just as Lord Indra destroyed the demons. The form of
the Devatā is to be known from the Lagneśa (the Rāśi occupied, the
conjunctions etc.), while the colour of the Devatā’s idol is based on the Rāśi
falling in the Lagna.

2. 2. 1. 22
BA R REN A N D F R UI TFU L R ĀŚ IS

The Rāśis are classified as Fruitful, Semi-fruitful, and Barren. (1)

Meṣa = Semi-fruitful, (2) Vṛṣabha = Barren, (3) Mithuna = Semi-fruitful, (4)
Karka = Fruitful, (5) Siṅha = Barren, (6) Kanyā = Barren, (7) Tulā = Fruitful,
(8) Vṛścika = Barren, (9) Dhanu = Semi-fruitful, (10) Makara = Semi-fruitful,
(11) Kumbha = Semi-fruitful, (12) Mīna = Fruitful. According to Pt. Sanjay
Rath, the three Rāśis Karka, Tulā, and Mīna are termed as fruitful Rāśis due
to the śaktī of Devī Durgā, Devī Lakṣmī, and Devī Sarasvatī, respectively.
These Rāśis impact the matters of Children. If the 5th house from Lagna,
Candra, Bṛhaspati, and the Lord of the 5th from these places are in Barren
Rāśis, the likelihood of having children is minimal. On the other hand, if the
said factors are in Fruitful Rāśis, there are many children.

2. 2. 1. 23
SEA SO N S

Starting from Vṛṣabha Rāśi, 2 Rāśis each are associated with each of
the six seasons. They are: (1) Grīṣma (Summer, Sūrya & Maṅgala) = Vṛṣabha
& Mithuna, (2) Varṣā (Rainy, Candra) = Karka and Siṅha, (3) Śarada (Autumn,
Budha) = Kanyā and Tulā, (4) Hemanta (Early winter, Bṛhaspati) = Vṛścika
and Dhanu, (5) Śiśira (winter, Śani) = Makara and Kumbha, (6) Vasanta
(spring, Śukra) = Mīna and Meṣa. Krūra, the owner of seasons, indicate
extreme climates, hot summer and cold winter. Śubha owner of seasons
indicates pleasant climates, soothingly cool, spring, autumn, and rainy
(nourishing).

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2. 2. 1. 24
RĀ ŚI D ṚṢ ṬI

All movable Rāśis aspect the Sthirarāśi, excluding the one adjacent
to it. All sthira rāśi aspect the movable Rāśis excluding the one adjacent to
it. All Dvisvabhāva rāśi aspect the other Dvisvabhāva rāśi.

2. 2. 1. 25
BLI N D, DE AF AN D LA ME R ĀŚ IS

(1) Meṣa: blind during the day, (2) Vṛṣabha: blind during the day,
(3) Mithuna: blind during the night, (4) Karka: blind during the night,
(5) Siṅha: blind during the day, (6) Kanyā: blind during the night, (7)
Tulā: deaf during the day, (8) Vṛścika: deaf during the day, (9) Dhanu:
deaf during the night, (10) Makara: deaf during the night, (11) Kumbha:
lame during the day, (12) Mīna: lame during the night.

2. 2. 1. 26
SYN ON Y MS OF R ĀŚ IS

(1) Kriya, (2) Tavuru, (3) Jutuma, (4) Kulira, (5) Leya, (6) Pathona,
(7) Jooka, (8) Kaurpika, (9) Taukṣa, (10) Akokera, (11) Hṛdayaroga and (12)
Antya are the other names given, respectively, to Rāśis from Meṣa
onwards. Ācārya Varāhamihira states these terms. Scholars believe these
words are of foreign origin and have striking similarities with Greek words.
Stated below are the Greek equivalent of these words:
Table 140

# Rāśi Synonym Sanskrit Greek

1 Meṣa kriyā लक्रया Krios
2 Vṛṣabha tāvuru तावरुु Taurus
3 Mithuna jūtum जूतुम् Didymoi
4 Karka kulīra कुिीर Karkinos
5 Siṅha leya िेय Leon
6 Kanyā pārthona पाथोन Parthenos
7 Tulā jūka जूक Khelai
8 Vṛścika korpi कोलपक Skorpios
9 Dhanu taukṣika तौलिक Toxotes
10 Makara ākokerā आकोके रा Algokeros
11 Kumbha hṛdroga हृरोग Hydrokhoos
12 Mīna antya अन्त्य Ikhthys

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 RĀŚI CHARACTERISTICS

Some scholars use this to argue that Hindu Jyotiṣa shastra

originated from the Greeks. Nothing can be more absurd than this. Besides
the similarity of specific names and terms, there is no evidence that the
Jyotiṣa Śāstra originated from the Greeks. This is one of the propagandas
of the scholars to establish the cultural superiority of the Greeks over the
Hindus. The Hindu Śāstra may have adopted certain Greek names to
establish the parallels between the two systems!

2. 2. 1. 27
RĀ ŚI SY M BO LS

1. The symbol associated with the Rāśis are,

(1) Mithuna: a couple holding Veena (female) and mace (male)
(2) Mīna: A pair of fish
(3) Dhanu: a man having a hip like that of a horse and holding
a bow in his hands, ready to shoot an arrow
(4) Makara: An animal with the trunk of a Deer and the lower
portion that of a crocodile
(5) Kanyā: a virgin (a maiden before puberty) sitting in a boat
with a lamp in her hands. According to Maharṣi Parāśara,
she has grains and fire in her hands
(6) Tulā: A male holding Scales in his hand
2. The other Rāśis are identical with their names, i.e.,
(1) Meṣa = Mountain goat, Ram
(2) Vṛṣabha = Bull
(3) Karka = Crab
(4) Siṅha = Lion
(5) Vṛścika = Scorpion
(6) Kumbha: A man holding a pitcher through which water is
flowing out.
(7) Mīna = Two fishes with a tail touching the face of the other.
One is swimming upward, the other downward.

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 RĀŚI KĀRAKATVAS

2. 2. 1. 2 8
BU IL T

According to Maharṣi Parāśara, there are different body types

associated with the Rāśis viz., (1) Large body (Brhadgātra), (2) Bulky body
(Sthaulyatanu), (3) Medium built body (Madhyānga, Madhyatanu), (4) Tall
physique (Dirghatanu), (5) Evenly built body (Samagātra), (6) Slender
built body or emaciated (Svalpatanu).
The association of the Rāśi and the body types are (1) Meṣa: Large
body, (2) Vṛṣabha: Tall physique, (3) Mithuna: Evenly built body, (4)
Karka: Bulky body, (5) Siṅha: Large body, (6) Kanyā: Medium built body,
(7) Tulā: Medium built body, (8) Vṛścika: Slender built body or emaciated,
(9) Dhanu: Evenly built body, (10) Makara: Large body, (11) Kumbha:
Medium built body, (12) Mīna: Medium built body. This classification is
essential in understanding the physical built of people born in different
Lagnas, be it Udaya Lagna, Candra Lagna or Navāñśa Lagna. Usually, it
is a blend of multiple factors, Lagna, Lagneśa, and the Grahas occupying
the Lagna.

2. 2. 1. 29
ST REN GT H OF TH E RĀ ŚI S

According to Sārāvalī, a Rāśi is R a sh i D 1 Ge n e ra l

considered strong when it is aspected by its lord, Ma Ke

the Mitra of its Lord, by Budha, or by Bṛhaspati.
Grahas other than the above do not lend strength
by aspect.
Let us take an example to understand Me Ve
this. In this Kuṇḍalī, the Lagna is in Dhanu Rāśi,
owned by Bṛhaspati. When Dhanu is occupied or SuAs Ra Jp Mo Sa
aspected by its Lord Bṛhaspati or Budha, the
Rāśi will be considered stronger. Furthermore, the Mitra of the Lord,
Bṛhaspati, should also be considered. Bṛhaspati’s Mitras are Sūrya,
Maṅgala, and Candra. Sūrya occupies the Rāśi, Candra dṛṣṭies the Rāśi
with three pada dṛṣṭi and Bṛhaspati dṛṣṭies by one pada dṛṣṭi. Budha has
no aspect on the Rāśi. Hence, it does not contribute to the strength.
In my opinion, the aspect of a Graha who attains Ucca in the Rāśi
also contributes to the strength. For instance, for Mīna Rāśi, aspect of
Śukra contributes to the Rāśi’s strength because Śukra attains Ucca in the
Rāśi. Similarly, Maṅgala’s aspect on Makara Rāśi etc., should be
considered. The dṛṣṭi of a Graha on its Ucca Rāśi is called Uccadṛṣṭi; on its
Nīca Rāśi is called Nīcadṛṣṭi, and likewise, there is Śatru dṛṣṭi, Mitra dṛṣṭi
and Svadṛṣṭi. The Uccadṛṣṭi, Svadrsti, Mitradṛṣṭi are considered
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favourable, whereas the Śatrudṛṣṭi and Nīcadṛṣṭi are considered

unfavourable.

2. 2. 1. 30
SA JA LA , N I R J AL A ET C.

Sajala means endowed with water; Nirjala means devoid of water;

Ardhajala means endowed with 50% water; and Pādajala means a quarter
portion of Jala. This classification is used to determine body shape, plump
or emaciated. Karka, Makara and Mīna are Sajala Rāśis; Mithuna, Siṅha
and Kanyā are Nirjala Rāśis; Vṛṣabha, Dhanu and Kumbha are Ardhajala
Rāśis; and, Meṣa, Tulā are Vṛścika are Pādajala Rāśis.
Table 141

Rāśis % Jala Rāśi Tattva

Meṣa 25% Agni (Fire)
Vṛṣabha 50% Pṛthvī (Earth)
Mithuna 0% Vāyu (Air)
Karka 100% Jala (Water)
Siṅha 0% Agni (Fire)
Kanyā 0% Pṛthvī (Earth)
Tulā 25% Vāyu (Air)
Vṛścika 25% Jala (Water)
Dhanu 50% Agni (Fire)
Makara 100% Pṛthvī (Earth)
Kumbha 50% Vāyu (Air)
Mīna 100% Jala (Water)

The Praśna on water, rain etc., employs the classification of Rāśis

and Grahas into Sajala and Nirjala designations. Sajala means endowed
with water, and Nirjala, bereft of water. Nirjala also means Śuṣka (dry).
According to Phalita Mārtaṇḍa 2.13, Candra and Śukra are the Sajala
Grahas. Śani, Sūrya and Maṅgala are the Śuṣka Graha. Budha and
Bṛhaspati’s characteristics depend on the Rāśis occupied by them. If they
occupy a Sajala Rāśi, they are Sajala, and in Śuṣka Rāśi, they are Śuṣka.
There is yet another classification, in which the Rāśis are classified
into five groups, viz, (1) Purṇajala: Karka/Mīna, (2) Tripādajala:
Makara/Kumbha, (3) Ardhajala: Tulā, and 4) Pādajala: Vṛṣabha/
Vṛścika, and (5) Nirjala: Mithuna/Siṅha/Kanyā. From the Rāśi
standpoint, the %age of water in the Rāśis are (1) Meṣa 25%, (2) Vṛṣabha
25%, (3) Mithuna 0%, (4) Karka 100%, (5) Siṅha 0%, (6) Kanyā 0%, (7)
Tulā* 50%, (8) Vṛścika 25%, (9) Dhanu* 0%, (10) Makara* 75%, (11)

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Kumbha* 75%, (12) Mīna 100%. Notice the difference in Tulā, Dhanu,
Makara and Kumbha.

2. 2. 1. 31
OTH E R C HA RA C TE RI ST IC S

According to Maharṣi Parāśara, there are few characteristics of the

Rāśis, that are not captured elsewhere. These are stated here.
Table 142
# Rāśi Characteristics
1 Meṣa Rāśi Denotes courage (vikrami), related to kings (nrpajnāti)
Resorts to villages and the places of trades (grāmyo vanig
2 Vṛṣabha Rāśi
bhūmi)
3 Mithuna Rāśi Resorts to villages (grāmava)
4 Karka Rāśi Resorts to forests (vanachāri)
5 Siṅha Rāśi Resorts to forests (vani)
Resorts to the hills (pārvatiya), associated with hurricanes
6 Kanyā Rāśi
(prabhanjini)
7 Tulā Rāśi Resorts to land (bhūchara), attacking (ghāti)
Resides in holes or crevices (bilī), resorts to water and land
8 Vṛścika Rāśi (jalabhūvaha), body full of hair (romasvādhayo), very sharp (ati-
tikṣna,)
9 Dhanu Rāśi Resorts to land (vasudhāchāri), splendourous (tejasvi)
10 Makara Rāśi Resorts to both forests and lands (vanabhūchara)
11 Kumbha Rāśi Resorts to the depth of the waters (jalamadhyastho)
12 Mīna Rāśi Denotes resoluteness (svastho), resorts to waters (jalacharo)

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2.2.2
GRAHA RĀŚIPHALA

U
nderstanding the Rāśis is important from the standpoint of the
Grahas. Although each Graha has unique characteristics,
significations etc., they don’t remain identical in every Rāśi. The
Rāśis are like environments, and a Graha adapts its characteristics and
significations depending on that. For instance, while in Meṣa, Sūrya is
Royal and eager to wage a righteous war in the battleground, on the other
hand, Sūrya in Vṛścika is hostile and is prone to hit below the belt. Thus,
one can’t assess the results of a Graha until one has assessed the
modification of his nature due to his Rāśi position. A Graha in a Bhāva is
prone to give 12 different results due to its placement in 12 different Rāśis.
If say Sūrya is in Dharma Bhāva, his results will be different in
Meṣa Rāśi vs Vṛścika Rāśi. Since a Graha in this Bhāva affects the destiny
(Bhāgya) of the native, Sūrya in Meṣa Rāśi give in the destiny, fame,
cleverness, much travelling, less focus towards wealth but more on honour,
and talent in the use of weapons. On the other hand, the same Sūrya in
the 9H in Vṛścika Rāśi, bestow on the native suffering due to cruelty, or
the native may himself be cruel; he will be adventurous, rash, and gain
from selling poisonous substances; he will be prone to lose his wealth to
robbers, adept in handling weapons and can be involved in mass
destruction. Vṛścika is the Rāśi of Nīcatva of Candra; therefore, it indicates
world war, mass destruction and such things. Furthermore, the native
might not fight righteously and employ various secretive methods. Thus,
without knowing the Rāśi impact of a Graha, the results could be
misleading.
Understanding Graha’s Rāśiphala is an important subject covered
in detail in a separate chapter. However, one must develop a high-level
understanding of the Rāśis and their results before moving to the details.
That will make it easier to understand the results and develop necessary
interconnections. It is important to understand the hidden pattern in the
results; else, applying them in real-life cases will appear daunting. The
approach to understanding the hidden patterns behind the results is to
understand the qualities of the Rāśis and the Grahas independently and
then blend those results intelligently.

2. 2. 2 .1
MA Ṅ GA LA ’S RĀ ŚI

Meṣa and Vṛścika are governed by Maṅgala, a highly energetic and

powerful Graha of the Deva group. Therefore, this is considered as a Śubha
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 RĀŚI KĀRAKATVAS

Rāśi for Deva Grahas, Sūrya, Candra and Bṛhaspati. Meṣa is the Ucca Rāśi
of Sūrya and Nīca Rāśi of Śani, while Vṛścika is the Nīca Rāśi of Candra.
While Meṣa is an outgoing and extroverted Rāśi, Vṛścika is a secretive and
introverted Rāśi. Meṣa is masculine and Rātribalī, while Vṛścika is
feminine and Dinabalī Rāśi.
The results of Grahas in Meṣa Rāśi is mostly positive, excluding
the Śani who attains Nīca here. This is particularly true for Sūrya and
Bṛhaspati, Maṅgala’s good friends. Candra merely reflects the strengths,
weaknesses, and other inherent qualities of the Rāśi. Maṅgala is highly
inimical to Budha; therefore, his placement in these two Rāśis is a giver of
vices, troubles, and misery. One must not complete the assessment without
evaluating the dṛṣṭi from other Grahas, as they modify the results. The
dṛṣṭi of Bṛhaspati is highly benevolent and remove the evils from any yoga.
1. Sūrya: (1) Meṣa: Famous, clever, traveller, less wealthy, wield
weapons. (2) Vṛścika: cruel, adventurous, rash, gains from selling
poisonous substances, losing wealth to robbers, adept in handling
weapons, a destroyer.
2. Candra: (1) Meṣa: Round and red (copper coloured) eyes
(vṛttātāmradṛg), fond of eating light and hot food (uṣṇa śāka laghu
bhuk), is easily pleased (kṣipra prasādo), fond of travelling (aṭanaḥ),
passionate (kāmī), weak knees (durbala jānur), unstable wealth
(asthiradhanaḥ), courageous (śūro), liked by females (aṅganā
vallābhaḥ), good servant (sevājñaḥ), bad nails (kanakhī), injury or
scar in the head (vraṇāṅkita śirā), honoured (mānī), chief among
siblings (sahotthāgrajaḥ), saktirekha in the palm and foot (śaktyā
pāṇi tale), (aṅkito), highly changeable (aticapala), dread water (toye
atibhīruḥ). (2) Vṛścika: Broad eyes and chest (pṛthula nayana
vakṣā), round knees, buttocks and thighs (vṛtta jaṅghoru), separated
from parents and preceptor (janaka guru viyuktaḥ), sickly in infancy
and childhood (śaiśave vyādhitaśca), honoured by royal dynasty
(nara pati kula pūjyaḥ), honey-coloured complexion (piṅgalaḥ),
hostile attitude (krūra ceṣṭo), marks of fish in the palm (jhaṣa),
vajrayudha (kuliśa), and bird (khagāāṅka), secret sinner (channa
pāpo’lijātaḥ).
3. Maṅgala: Respected by kings, traveller, commander, merchant,
wealthy, cut or scarred body, thief, running for various sense
pleasures.
4. Budha: Fond of gambling, borrowing and drinking, atheist, thief, a
poor, bad wife, cheat, untruthful.
5. Bṛhaspati: Commander, blessed with a large family, children and
wealth, charitable, good servants, forgiving, handsome, good wife,
famous.
6. Śukra: Fond of other women, losing money through their flattery,
hater of his race.
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7. ani: (1) Meṣa: Ignorant, an itinerant, cheat, friendless or

abandoned by his people. (2) Vṛścika: Imprisonment, whipping,
capricious, merciless.

2. 2. 2 .2
ŚU KR A ’S R ĀŚ I

Śukra is an Asura Graha and Saumya in nature. He is one of the

ministers of the king’s court and is highly knowledgeable, particularly in
the spiritual scriptures and Warcraft. Vṛṣabha is a feminine and soft Rāśi
and is the Uccakṣetra of Candra. On the other hand, Tulā is a masculine,
outgoing Rāśi, and the Uccakṣetra of Śani and Nīcakṣetra of Sūrya.
Vṛṣabha represents grazing land, a treasury, and a granary, while Tulā
represents a marketplace.
Śukra is friendly towards Asura Grahas, Śani, and Budha. Hence,
we can expect Śubha results from these Grahas. Śukra is a teacher, while
Budha is a leaner, hence Budha in Śukra’s Rāśi, in the Rāśi of a Mitra
gives excellent results, learning of the talents denoted by the Rāśis. Śani
is the Kāraka for weaknesses, hence in Vṛṣabha Rāśi, which is full of
feminine energy, Śani makes one prone to relations with lowly females,
prostitutes etc. On the other hand, in Śani’s Ucca Rāśi, Tulā, he gives
outstanding results, such as status, authority, leadership etc.
Among the Deva Grahas, Sūrya shows the sources of earning from
the Rāśi Kārakatvas. Since Sūrya attains Nīca in Tulā Rāśi, the income
could be from lowly sources, such as selling liquor, etc. It is said that one
having Sūrya in Paramanīcāñśa loses all his Rājayogas, as Sūrya is the
Kāraka for kingship. Maṅgala and Śukra are mutually neutral, but the
results of Maṅgala in Śukra’s Rāśi is Aśubha. Because Maṅgala is the
kāraka for masculinity and governs strong vigour, aggression, and force,
which is not welcome in relationship matters, this position of Maṅgala
shows promiscuity, timidity and submissiveness towards women as if
Śukra’s femininity overcomes the masculinity. It is said that Śukra has the
power to control fire; therefore, the fiery Grahas relinquish their fierceness
in Śukra’s Rāśi.
1. Sūrya: (1) Vṛṣabha: endowed with perfumes and clothes, hate
females, clever in drumming and music. (2) Tulā: toddy-seller,
drunkard, traveller, goldsmith, mean.
2. Candra: (2) Vṛṣabha: splendorous (kāntaḥ), playful walk (khela
gatiḥ), long thighs and face; backsides and face contain some marks
(pṛthu ūru vadanaḥ pṛṣṭhāsya pārśvāṅkitas), sacrificing (tyāgī),
troubled (kleśa), tolerant (sahaḥ), possess paraphernalia (prabhuḥ
kakudavān), many daughters (kanyā prajaḥ), phlegmatic (śleṣmalaḥ),
separated from elders, relations, family, wealth and children

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 RĀŚI KĀRAKATVAS

(pūrvairbandhu dhanātmajairvirahitaḥ), highly fortunate

(saubhāgyayuktaḥ), kind, forgiving and patient (kṣamī), strong
digestion (dīptāgniḥ), dear to females (pramadā priyaḥ), firm
friendship (sthira suhṛn), happiness in the middle and end portion of
life (madhyāntya saukhyo gavi). (2) Tulā: Fond of worshipping Gods,
brāhmaṇa, pious people (Deva brāhmaṇa sādhu pūjanarataḥ),
intelligent (prājñaḥ), purity (śuciḥ), submissive to women (strī jitaḥ),
tall stature (prāṁśuśca), high placed nose (unnata nāsikaḥ), weak
and disjointed organs (kṛśa calad gātro), traveller (aṭano), wealthy
(arthānvitaḥ), defective limbs (hīnāṅgaḥ), clever in buying and selling
of merchandise (kraya vikrayeṣu kuśalo), having the second name of
God27 (devadvi nāmā), sickly (saruk), helpful to relatives (bandhūnām
upakāra kṛd), humiliated (viruṣita), abandoned by relatives
(tyaktastu).
3. Maṅgala: Submissive to women, ungrateful friend, fond of other’s
wives, cheat, showy, timid, unsocial.
4. Budha: A teacher or instructor, blessed with children, wives, eager
in earning wealth; charitable, respectful towards elders and devoted
to own preceptor.
5. Bṛhaspati: Healthy; possessed of happiness, friends, wealth, and
children; charitable, popular.
6. Śukra: Self-acquired property, respected by rulers, leader of his
men, renowned, courageous.
7. Śani: (1) Vṛṣabha: Connections with prostitutes, ordinary wealth,
many wives. (2) Tulā: Famous, head of towns, army, and village,
wealthy.

2. 2. 2 .3
BU D HA ’S R ĀŚ I

Budha is the most adaptable Graha in a Kuṇḍalī, as he imbibes the

characteristics of the Grahas he associates. Budha governs our learning,
flexibility, and adaptability. Budha’s Rāśis are considered Śubha, and
among them Mithuna is masculine, and Kanyā is feminine. Budha governs
dichotomy in our lives, which is seen in Budha’s two Rāśis. While Mithuna
is full of vices, sex, prostitution and all kinds of dirty things, Kanyā is the
purest Rāśi of the Kuṇḍalī. Kanyā Rāśi is symbolised by a girl who has not
attained puberty yet and is the epitome of purity and innocence. Perhaps,
this is why the Mithuna is the Ucca Rāśi of Rāhu, and it means the act of
copulation. On the other hand, Kanyā is the Ucca Rāśi of Budha, the child
that retains his innocence.

272nd names of the gods mean that he will not have the names of Gods as Rāma, Krishna
but that which denotes the names of Gods, as Shanmugam-six faced-Gangadhara, etc.
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 GRAHA RĀŚIPHALA

Budha is an Asura Graha and a Rajasa Graha, indicating great

drive and passion for doing something in this world. Although Śani is a
Mitra of Budha, he represents old age, which is an antithesis of Budha. He
is the kāraka for weaknesses; therefore, he shows the source of weaknesses
arising from these two Rāśis. He robs one of his innocence, talent to learn
new things, and finances, of which Budha is the Kāraka. Śukra gives good
results, but only in Mithuna, as he attains Nīca in Kanyā. Śukra, the
minister, gives public policy and administration talent, writing, singing,
etc. In Kanyā, the nīca Rāśi of Śukra, the results are usually involved in
mean acts.
Maṅgala is highly unfavourable towards Budha, which is also
reflected in the results. This indicates bitter hostility and conflict in
learning new skills, education etc., and give negative traits such as
jealousy, friendlessness, miserly, and mendicant. Some good qualities of
Maṅgala are blessings of sons, gratitude, expertise in music and martial
arts, provided there are śubha influences on Maṅgala.
Bṛhaspati’s results are perhaps the best in Budha’s Rāśis, as
Bṛhaspati is the adopted father and a keen teacher, while Budha is the
learner. Budha-Bṛhaspati mutual influence usually gives rise to good
yogas for acquiring new skills and talents. In Mithuna, Bṛhaspati makes
one adept in arts and sciences and makes polite and humble speeches. On
the other hand, in the purest Rāśi Kanyā, the native is a keen learner and
endowed with many noble qualities. This position of Bṛhaspati makes the
native fearless and resourceful.
1. Sūrya: (1) Mithuna: educated, astrologer, wealthy. (2) Kanyā:
skilful in writing, painting, poetry, philosophy, and mathematics,
possess a feminine body.
2. Candra: (1) Mithuna: Fond of women (strī lolaḥ), adept in the
science of sexual act (suratopacāra), red or copper coloured eyes
(kuśalastāmrekṣaṇaḥ), adept in scriptures (śāstravid), ambassador or
messenger (dūtaḥ), curly hairs (kuñcita mūrdhajaḥ), clever (paṭu),
knowledge in wit and human nature and gambling
(matirhāsyeṅgitadyūtavit), handsome organs (cārvaṅgaḥ), sweet
speech (priya vāk), good eater (prabha kṣaṇaruci), fond of music or
singing (gīta priyo), talented in dancing (nṛtyavit), sexual acts with
impotent, gay or lesbians (klībairyāti ratiṁ), high nose. (2) Kanyā:
eyes fill with modesty and shyness (vrīḍā manthara cāru vīkṣaṇa),
highly mobile (gatiḥ), drooping or weak shoulders and hands
(srastāṁsa bāhuḥ), happy (sukhī), soft body (ślakṣṇaḥ), truthful
(satyarataḥ), skilful in arts (kalāsu nipuṇaḥ), learned in sastras
(śāstrārthavid), righteous (dhārmikaḥ), intelligent (medhāvī), fond of
sex (surata priyaḥ), possessed of other’s wealth and houses (para
gṛhairvittaiśca saṁyujyate), fond of travelling overseas

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 RĀŚI KĀRAKATVAS

(paradeśagaḥ), sweet speech (priya vacāḥ), many daughters (kanyā

prajo), few sons (alpātmajaḥ).
3. Maṅgala: Jealous, sons, friendless, grateful, clever in music and
martial work, miserly, undaunted mendicant.
4. Budha: (1) Mithuna: Liar, skilled in arts and sciences, polite
speeches, fond of happiness. (2) Kanyā: Charitable, learned, many
noble qualities happy, patient, expedient, resourceful, intrepid.
5. Bṛhaspati: Surrounded by worldly paraphernalia or titles, children
and friends, a minister, a consul, happy.
6. Śukra: (1) Mithuna: Doing ruler’s work or service, wealthy and
learned. (2) Kanyā: very mean acts.
7. Śani: Childless, poor, shameless, unhappy, not knowing painting,
protective office, and chief man.

2. 2. 2 .4
CA N DR A ’S R ĀŚ I

Candra is inimical to none, but Śani, Śukra, and Budha consider

him their enemies. Candra is the Kāraka for change as he is the fastest
Graha in a Kuṇḍalī. He belongs to the Deva group and is thus friendly
towards Bṛhaspati, Sūrya, and Maṅgala. Karka Rāśi is a feminine Rāśi
and is the Uccakṣetra of Bṛhaspati and the Nīcakṣetra of Maṅgala.
Therefore, Bṛhaspati in Karka Rāśi blesses one with bountiful of his
naisargika kārakatvas, viz., wealth, children, family, comforts, and
intellect.
On the other hand, Maṅgala although gets Nīca in this Rāśi, there
are some good results as Candra and Maṅgala are Mitras. Maṅgala in this
Rāśi denotes wealth coming from water or travelling. The native is also
intelligent, which is associated with Candra-Maṅgala yoga. There could be
some blood disorders as well due to Nīca of Maṅgala in Jala Rāśi.
Sūrya is Candra’s Mitra and a Royal Graha. His position in a royal
Rāśi indicates royalty. However, Sūrya is uncomfortable in a Jala Rāśi,
indicating results such as anger, irritable disposition, loss of independence,
etc. There could be fatigue due to travelling or frequent life changes. This
position is, however, good for Rājayogas. Budha, the learner and the
kāraka for trade indicate gains from trade through water (international
trade), but Budha is hateful towards Candra, as the latter is the cause of
his Bastard birth. This indicates hatred towards own people. Śukra is the
kāraka for relationship and courtship and Candra for lust. Śukra’s position
in Karka makes the person full of sexual passion, timidity and bereaves
one from the ability to confront others. There is financial distress and fear
of the unknown.

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 GRAHA RĀŚIPHALA

Śani is highly hostile towards Candra, which manifests when Śani

occupies Karka and hurts the Rāśi Kārakatvas, motherhood, learning and
comforts. The results of such a position are clear. The native is subject to
financial issues, loss of affection from his mother, early separation from
her, loss of children, and ignorance. There could also be a disturbance in
education.
1. Sūrya: Petulant, poor, doing other’s jobs, suffer fatigue due to
travelling and labour.
2. Candra: Walking in crooked path quickly, broad hips, submissive to
women, blessed with good friends, astrologer, many houses, waxing
and waning wealth like the phases of Candra, short and stout neck,
amenable to kind words or persuasion, fond of friends, fond of watery
places and gardens.
3. Maṅgala: Wealthy, wealth procured through ships or travelling,
intelligent, some disabilities, and cruel.
4. Budha: Wealth through water and hateful to his relations.
5. Bṛhaspati: Possess great wealth and gems, children, wife,
enjoyment, intelligence, and happiness.
6. Śukra: Gives two wives, mendicant, timid, full of sexual passion and
sorrow through it.
7. Śani: Poor, loose teeth, motherless, childless, ignorant.

2. 2. 2 .5
SŪ RY A ’S R ĀŚ I

Siṅha Rāśi is perhaps the brightest and most radiant Rāśi of the
Kuṇḍalī, as it is governed by Sūrya, the powerhouse of the zodiac. It is a
Sthira, masculine Rāśi, and is Ucca or Nīca Kṣetra of none. Sūrya belongs
to the Deva group, hence friendly towards Bṛhaspati, Candra and Maṅgala.
The Rāśi denotes a difficult terrain, a dense forest with a fort. Sūrya or
Bṛhaspati in this Rāśi gives outstanding results. Sūrya makes one
adventurous and fond of trekking, forest trip, forts etc. But the native lacks
the skills of Deśa, Pātra, and Samaya, i.e., is incapable of adapting himself
to the needs of the time, place and person. On the other hand, Brihaspati
makes one rise in the army to become a commander and many good
qualities such as children, intellect, happiness, and comforts, i.e.,
Bṛhaspati’s Karka results.
Maṅgala is Sūrya’s friend, but his results in Siṅha Rāśi is mixed,
as his raw masculine power is expressed, which is Tamas, and destructive.
The native suffers from financial issues. On the positive side, the native is
enduring, fond of adventure such as travelling to the forests. On the family
front, there is a wife, but the children are few.

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The results of Budha and Śani are particularly Aśubha. Budha

indicates dichotomy. On the one hand, he likes to mingle with women, but
on the other, he hates them. There is a want for wealth and good finances,
and the native must endure many travels. The native also suffers
humiliation from his people. Sūrya is the father and an important Graha
for fatherhood. Śani in this Rāśi denies happiness from children, makes
one generally unhappy towards life, and cause one to carry a heavy load or
burden.
1. Sūrya: Fond of forests, mountains, and cattle, courageous, dull.
2. Candra: Fierce (tīkṣṇaḥ), broad cheeks (sthūla hanur), large face
(viśāla vadanaḥ), honey-coloured eyes (piṅgekṣaṇo), few children
(alpātmajaḥ), hater of women (strī dveṣī), fond of eating meat and
frequenting wilderness and mountains (māṁsa kānana nagaḥ), long
displeasure due to lapses by others (kupyatyakārye ciram), suffering
from complaints arising out of hunger, thirst, stomach, teeth, mental
diseases (kṣut tṛṇodaradanta mānasarujā sampīḍita), charitable
(tyāgavān), courageous (vikrāntaḥ), fixed or stable intellect
(sthiradhīḥ), proud mind (sugarvita manā), devoted to mother
(māturvidheyo).
3. Maṅgala: Poor, enduring, travelling in forests, few children and
wife.
4. Budha: Hateful towards women, without wealth, happiness and
children, traveller, stupid, fond of women, disgraced by his
community.
5. Bṛhaspati: Commander in the army and all the results indicated for
Karka.
6. Śukra: Getting wealth through a woman, handsome wife, few
children.
7. Śani: Bad, childless, unhappy, carrying loads.

2. 2. 2 .6
BṚH AS P ATI ’ S RĀ ŚI

Bṛhaspati’s Rāśi is undoubtedly the most benevolent Rāśis in the

Bhācakra. Bṛhaspati is the giver of rewards for one’s effort, hence a highly
Śubha Graha. Dhanu is an Agni Rāśi, Masculine, outgoing, war-prone, and
ready to protect the Dharma. On the other hand, Mīna is a Jala Rāśi,
feminine, passive, introvert and represents sea trade and liberation
pursuits.
Bṛhaspati is a Devagraha; therefore, a Mitra of Sūrya, Candra, and
Maṅgala. He is adverse towards Budha and Śukra and neutral towards
Śani. Sūrya in these Rāśis gives many Śubha results. In Dhanu Rāśi, the
native is a protector of Dharma, highly dignified, honourable, blessed with
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wealth and all good things in life. The native can be a social reformer,
healer, doctor or an architect of a new path. This also makes the native
highly knowledgeable, wise and visionary. On the other hand, Mīna Sūrya
shows wealth through water or international trade. Mīna is the Ucca Rāśi
of Śukra, hence indicates the rise of passion or fondness for the company
of women.
Maṅgala’s presence here causes the growth of his significations,
causing the rise of enemies. But the person rises in status and attains the
position of a minister. He is courageous and renowned but only indicates
few children, a condition similar to Maṅgala’s position in Siṅha Rāśi. In his
own Rāśi, Bṛhaspati enhances his qualities, i.e., kinghood, ministership, a
dignitary such as a commander, and wealth.
Bṛhaspati is perhaps the only Graha whose Rāśi blesses one with
śubha results, even when occupied by his Śatrus, viz., Budha, Śukra and
Śani. Budha is the learner while Bṛhaspati is the teacher; hence this
combination is positive. In Dhanu Rāśi, the native displays extraordinary
talent in one area and is thus honoured by the king or government; he is
an expert in public speaking or speaking in an assembly. The choice of
words and expression of thoughts is fabulous. On the other hand, Budha
in the softer Rāśi of Bṛhaspati, Mīna, is excellent in persuading an artist,
but his Nīcatva denotes mean-mindedness.
Śukra, a Graha of knowledge and a minister of the king’s court,
gains immensely from his position in Bṛhaspati’s Rāśis. In Dhanu, the
native is endowed with many good qualities of head and heart and wealth.
In his Uccarāśi Mīna, the native becomes learned in multiple subjects and
shastras, attains fame and wealth through his talent, and receives honours
from the king or the government. These are also the best Rāśis for Śani. In
Dhanu Rāśi, Śani the kāraka for death circumstances indicate that the
native dies in a śubha circumstance, such as near a temple or a holy place.
The later part of life is usually happy when the native is recognised for his
wisdom. He mingles with high and mighty, the nobles, king and influential
people, and endowed with a good happy family, wife, capable children, and
wealth. He attains high status in life and becomes a governor of towns and
villages or an army commander.
1. Sūrya: (1) Dhanu: Respected, wealthy, angry, doctor, artisan. (2)
Mīna: Sūrya: Wealth through articles found in water, fond of
women.
2. Candra: (1) Dhanu: Long face and neck (vyādirghāsya śiro dharaḥ),
blessed with paternal wealth (pitṛ dhana), charitable (tyāgī), poet
(kavi), strong (vīryavān), thick teeth, ears, tips and nose (sthūlarada
śravo’dhara nasaḥ), enthusiastic at work (karmodyataḥ), adept in
fine arts (śilpavit), bent shoulders (kubjāṁśaḥ), bad nails (kunakhī),
strong arms (samāṁsala bhujaḥ), highly intelligent (prāgalbhavān),
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adept in religious knowledge (dharmavid), hater of relations (bandhu

dviṭ), not influenced by power and coercion, but won over by fair
means and kind words (na balāt samaiti ca vaṁśa sāmnaika
sādhyo’śvajaḥ). (2) Mīna: Enjoying aquatic articles and other’s
wealth (jala paradhana bhoktā), fond of wife and clothes (dāra
vāso’nuraktaḥ), well-proportioned and handsome body (samarucira
śarīra), prominent nose (tuṅga nāso), big head (bṛhatkaḥ), victorious
over enemies (abhibhāvati sa patnān), submissive to women (strī
jita), charming eyes (cāru drṣṭi), enjoying treasure trove, lustrous
articles and wealth (dyuti nidhi dhana bhogī), scholar (paṇḍita).
3. Maṅgala: Many enemies, ministers, renowned, courageous, few
children.
4. Budha: (1) Dhanu: respected by the king, learned, timely speech.
(2) Mīna: Winning over servants to his side, mean artist.
5. Bṛhaspati: King, minister, commander, wealthy.
6. Śukra: (1) Dhanu: Adorned with many good qualities, wealthy. (2)
Mīna: Learned, wealthy, respected by rulers, immensely popular.
7. Śani: Good death or happy in the end, confident with princes or
rulers, good children, wife and wealth, commander of towns, armies,
and villages.

2. 2. 2 .7
ŚAN I’ S R ĀŚ I

Śani is the Kāraka for weaknesses, and the Kāraka for Dusthānas,
6, 8, and 12. The miseries in this world arise from Śani’s Bhāvas and Rāśis.
Therefore, it is natural to expect that the Grahas in these Rāśis manifest
negative indications pertaining to their Naisargika Kārakatvas. Śani is an
Asura Graha and a Mitra of Budha and Śukra, but even these two Grahas
give negative results. Śani manifests their weaknesses instead of bringing
out their strengths. Maṅgala is the only Graha with outstanding results in
Makara and Bṛhaspati in Kumbha. Śrī Varāhamihira states that
Bṛhaspati’s results in Kumbha are like that of Karka.
Sūrya in Kumbha Rāśi is deadlier than Makara Rāśi because
Kumbha is a dark place and governed by both Rāhu and Śani. There are
two sides to this Rāśi, material and spiritual. While on the material side,
this Rāśi is deadly and indicates a place where Sūrya’s brightness is
completely overshadowed. On the spiritual side, this is the place of
profound knowledge and spirituality. Different results manifest depending
on the path of the native. In Kumbha, Sūrya indicates mean-mindedness,
lack of wisdom, gain from selling lowly artefacts, meagre wealth, covetous
of other’s wealth and success, and likes enjoying at other’s cost. Kumbha

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Sūrya indicates much of similar characteristics as Māraka, and in

addition, the native is separated from children or might lose a child.
Budha teaches working for others and bereaves one from
knowledge of art and craft; one might become gloomy, suffer from financial
issues and serve others. Śukra, the kāraka for relationship and sex,
provides sexual services or complies with others’ improper sexual
advances. The native’s sexual habits may be questionable, as he might
cohabit with sinful women.
Ucca Maṅgala in Makara offers authority, status, and other good
things in life, such as wealth, good family, etc. Still, in Kumbha, the native
is sorrowful, poor, unsettled, untruthful and irritable. On the other hand,
Bṛhaspati gives outstanding results in Kumbha but being Nīca in Makara
makes the native have lowly nature, mean-minded, have financial
difficulties, and generally unhappy. Śani, in his own Rāśi, gives some
qualities and some not so desirable. The good results are becoming chief of
towns, villages and army, rising wealth, fortune, and general prosperity.
However, the kāraka of weaknesses in his Rāśis shall also manifest
undesirable qualities such as attachment to other women, other’s houses,
short-sightedness, dirty habits, and addiction to enjoyment.
1. Sūrya: Makara: Mean, ignorant, a seller of lowly artefacts, little
wealth, covetous, enjoying at other’s cost. Kumbha: Mean, separated
from children and wealth, poor.
2. Candra: (1) Makara: Fully involved in looking after the needs of
wife and children regularly (nityaṁ lālayati svadāra tanayān),
pretend to be charitable and righteous (dharmadhvajo’dhaḥ), lean in
the region below the hip (kṛśaḥ svakṣaḥ), weak waist or back
(kṣāmakaṭir), keeper of promise (gṛhīta vacanaḥ), endowed with good
luck (saubhāgyayukto), not able to bear cold (śītālurmanujo),
traveller (aṭanaśca), creator of grand epic (satvādhikaḥ kāvya kṛt),
greedy (lubdho), incestuous (agamya), fond of aged women
(jarāṅganāsu nirataḥ), shameless (tyakta lajjo), devoid of shame and
kindness (tyakta lajjo’ghṛṇaḥ). (2) Kumbha: Long neck like a camel
(karabha galaḥ śirāluḥ), dry, hairy and tall stature (khara
lomaśadīrgha tanuḥ), broad legs, thighs, buttocks, back, waist (pṛthu
caraṇoru pṛṣṭha jaghanāsya kaṭir), stubborn (jaraṭhaḥ), fond of
other’s wealth and women (para vanitārtha), sinful (pāpa), frequent
loss and gain of fortune (nirataḥ kṣaya vṛddhi yutaḥ), fond of flowers,
scents, oils, sandal pastes etc. (priya kusumānulepana), friends
(suhṛd), fatigue from travelling (ghaṭajo’dhva sahaḥ).
3. Maṅgala: (1) Makara: Much wealth and many children, a king, or
his equal. (2) Kumbha: Sorrowful, poor, traveller, untruthful and
irritable.
4. Budha: Engaged in other’s work, poor, not fond of arts, debtor,
carrying out other orders.
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5. Bṛhaspati: (1) Makara: Mean acts, poor, miserable. (2) Kumbha:

Same as Karka.
6. Śukra: Popular slave to women, intercourse with sinful women.
7. Śani: Getting other’s women, wealth and other’s houses, chief of
towns, villages, army, short-sighted, dirty, permanent wealth,
general prosperity, enjoyment.

2. 2. 2 .8
CA N DR A IN R ĀŚ IS AS PE CT E D BY G RA HAS

Here are the Ra sh i (D-1 ) G e n e ra l D w a d a sh a m sh a (D -1 2 ) Pa re n ts

results of Candra’s Jp Ke Mo Sa Ra Me As
placement in different
Rāśis aspected by SaAs Ma
various other Grahas,
according to Mo Ma Ve
Varāhamihira. Candra is
perhaps the most Ve Ra Me Su Su Jp Ke
important Graha in a
Kuṇḍalī, its position and aspect (by other) Grahas shape the basic theme
of the Kuṇḍalī. Like any other Yogas, these results can’t be taken in
isolation and must be blended with other indications. These results have
a strong influence on the overall quality of the Kuṇḍalī and should always
be kept back of the mind while evaluating a Kuṇḍalī. More detailed
results of such yogas are given in a separate section, but this forms the
essential basis for those results.
Modification of the results: Various other factors modify the
results. According to Ācārya Varāhamihira, (1) if the aspecting Grahas
occupy the same horas as Candra, the results are beneficial, (2) when
Candra’s Dreṣkāṇa Rāśyādhipati dṛṣṭies Candra, the results are
favourable, (3) When Candra is aspected by Grahas posited in Candra’s
Mitra Rāśis28, the results are favourable, (4) the results of Candra’s
Dvādaśāñśa is like that of Rāśi. I think that the aspect in the Dvādaśāñśa
should be based on Rāśi dṛṣṭi29 and not Graha dṛṣṭi.
Example: In the given Kuṇḍalī of Smt. Indira Gandhi, (1) Candra
is in Makara aspected by Śani made her wealthy, (2) the same Candra
aspected by Bṛhaspati made her a King (Prime Minister), and (3) Candra

28 This can be the aspecting Graha’s mitra Rāśi instead of Candra’s mitra Rāśi. I have
followed Śrī PS Shastri according to whom, the aspecting Graha should occupy Candra’s
mitra Rāśi.
29 In the Varga Kuṇḍalīs, the Graha dṛṣṭi can’t work as the angular distance required for the

Graha dṛṣṭi is not maintained. The Rāśi dṛṣṭi should work, because the qualities and the
characteristics of the Rāśis are retained in the Varga Kuṇḍalīs.
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 GRAHA RĀŚIPHALA

occupying Mīna Dvādaśāñśa, aspected by Sūrya through Rāśi dṛṣṭi made

her sinful, which can be seen during her implementation of emergency.
Table 143: Bṛhajjātaka

Rāśi Sūrya Maṅgala Budha

Meṣa Poor King Philosopher, scholar
Vṛṣabha Servant Poor Thief
Mithuna Poor Dealer of iron articles King
Karka Eye complaints Warrior, soldier Poet
Siṅha King King Astrologer, astronomer
Kanyā Lives on wife’s earning Lives on wife’s earning King
Tulā Killer of animals Killer of animals King
Vṛścika King Father of twin30 Polite, modest
Hypocrite, deceitful, Hypocrite, deceitful, Protect relations, chief
Dhanu
liar liar of own people
Makara Poor King Emperor
Kumbha Adulterous Adulterous King
Mīna Sinful Sinful Clown

Table 144: Bṛhajjātaka

Rāśi Bṛhaspati Śukra Śani

Meṣa Equal to a king Virtuous Thief
Vṛṣabha Honoured by men King Wealthy
Mithuna Scholar Fearless Weaver
Karka Scholar, wise King Dealing of weapons
Siṅha Wealthy King Barber
Dextrous, all-round
Kanyā Commander-in-chief Lives on wife’s earning
efficiency
Tulā Goldsmith Merchant, trader Killer of animals
Vṛścika Washerman Loss of some limb Poor
Master of many, Hypocrite, deceitful,
Dhanu King
support many liar
Makara King Scholar Wealthy
Kumbha Equal to a ruler Fond of other’s wives Adulterous
Mīna King Scholar Sinful

Another interpretation for this is son of two fathers. Could be due to adoption, or mother
30

marrying another man.

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2.2.3
RĀŚIS AND DISEASES

T
he Rāśis are mapped to various parts of the Kālapuruṣa, the time
personified. Thus, the good and bad things about the various body
parts can be known. This starts with a very simple principle that
the Rāśi that is conjoined or aspected by two or more Krūra Grahas
indicate weakness of the body part denoted by the Rāśi. On the other hand,
if a Rāśi is conjoined or aspected by two or more Śubhagrahas, that body
part becomes strong and immune to any kinds of diseases or disorders.
The Krūras, causing the affliction, usually tell us about the nature
of the diseases. Śani and Rāhu are Vāyutattva Grahas, and they cause
diseases by making the body part weak, slow or dysfunctional. For
instance, their influence on digestion can make the digestive fire weak. On
the other hand, Sūrya, Maṅgala and Ketu are the Agnitattva Grahas. They
cause diseases by making the system too strong or fast, such as strong
digestive juice, causing hyperacidity, peptic ulcer, high metabolism,
frequent hunger, etc.
Thus, while the Vāyu Graha causes the system to slow down and
stop, the Agni Grahas put heavy stress on the system causing many
injuries and ultimately causing their failures. Various factors are
associated with diseases; hence this section can’t do justice. But we can
analyse by understanding the various parts governed by the Rāśis. Again,
this list is only indicative as the details of all the body parts and organs
will make it a book on medicine.
Like the Rāśis, the Grahas are also associated with various
systems in the body, for instance, Sūrya = Skeletal system, Candra =
Circulatory system, Maṅgala = Bone marrow, Budha = skin etc. The
disorders and diseases can be analysed by judging the strength,
weaknesses, fortification, and afflictions of both the Rāśis and the Grahas.
For instance, an affliction of Śukra causes diabetes, and also the affliction
of Karka Rāśi. What happens when both Śukra and the Karka Rāśi are
afflicted? Diabetes is sure to happen and can be severe.
We should also understand the factors that cause diseases, viz., (1)
Naisargika Krūra Grahas, (2) Roga Bhāva (6H), (3) Rogeśa (6L), Randhra
Bhāva (8H), Randhreśa (8L), Bādhaka Bhāva, Bādhakeśa etc. The diseases
can occur according to (1) the Rāśi occupying the 6th or 8th house, provided
it is afflicted, (2) the Rāśi occupied by the 6th or 8th Lord, provided it is
afflicted. Usually, the 6th house and Lord indicate accidents, injuries,
wounds, and pathological diseases (diseases caused by pathogens or germs,
such as bacteria and viruses).

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In contrast, the 8th house and its Lord indicate defects caused by
weaknesses, congenital disabilities such as hypertension, diabetes, Karka
etc. These are not caused by external factors such as pathogens but due to
internal weaknesses in the body. For example, the 6 th house influence on
the lungs can cause Pneumonia, Tuberculosis etc., and the 8th house
influence can cause asthma, inflammation of the lungs etc. If the affliction
to the Rāśis by either 6th or 8th also involve the Lagna or the Candra Lagna
(or their Lords), the ailment is severe, and if the Lagna is highly afflicted,
the life can be crippled by that ailment.
The knowledge of the body parts represented by the Rāśis is often
sufficient as the diseases pertain to those parts. However, some diseases
are mentioned below as the starting point, as they can’t be exhaustive. If
we take a body part, the diseases can occur as malfunction, defects,
inflammation, allergy etc. (8th house, Śani, Rāhu) or injuries, accidental
damage, infections (6th house, Maṅgala, Sūrya and Ketu). For instance,
since Meṣa governs over the brain, the diseases can be (1) inflammation of
the brain tissue, (2) infection, (3) tumour, (4) injuries and bleeding, or (5)
dullness, (6) malfunction causing insanity etc. The specific disease or
disorder can be known from the house and Graha involved in the affliction.

2. 2. 3 .1
MEṢ A R ĀŚI

1. Body parts: Meṣa Rāśi is associated with the top part of the head,
i.e., the skull, cranium, brain. Another part of the head, i.e., the face
and appearance are governed by the Vṛṣabha Rāśi. We can say that
all the bones of the skulls, including the facial bones, are also
governed by the Meṣa Rāśi. Head, Cranium, Cerebrum31,

31Cerebrum: Also called cortex, largest part of the human brain, associated with higher
brain function such as thought and action. The cerebral cortex is divided into four sections,
called “lobes”: the frontal lobe, parietal lobe, occipital lobe, and temporal lobe. Function of
the lobes are, (1) Frontal Lobe reasoning, planning, parts of speech, movement, emotions,
problem solving. (2) Parietal Lobe: movement, orientation, recognition, perception of
stimuli. (3) Occipital Lobe: visual processing. (4) Temporal Lobe: perception, recognition of
auditory stimuli, memory, speech. The cerebral cortex is highly wrinkled, that makes the
brain more efficient, because it increases the surface area of the brain and the number of
neurons within it. A deep furrow divides the cerebrum into two halves, known as the left
and right hemispheres. The two hemispheres look mostly symmetrical, yet it has been
shown that each side functions slightly different than the other. Sometimes the right
hemisphere is associated with creativity and the left hemispheres is associated with logic
abilities. The corpus callosum is a bundle of axons which connects these two hemispheres.
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Cerebellum, the Limbic System32, Pituitary gland, the Brain Stem33,

Facial bones, Upper jaw.
2. Diseases: Diseases of head and brain, sinus, headache, migraine,
giddiness, brain derangement, brain fever, brain infection,
meningitis, encephalitis, brain tumours, fevers like dengue, malaria,
sleep disorder, insomnia, apoplexy34, unconsciousness, coma,
baldness, eye troubles (particularly due to high Pitta), pyorrhoea35,
nerve diseases, brain haemorrhages, swellings in the head or brain,
pains in the face, pimples, diseases of the upper jaw.

2. 2. 3 .2
VṚṢ AB HA RĀ ŚI

1. Body parts: Face, lower jaw, mouth, tongue, neck, throat, larynx,
thyroid gland, oesophagus, the portion of the spine joining the head
to the torso.
2. Diseases: Obesity due to excessive eating (2nd house), abscesses36,
swelling in the neck, diseases of the thyroid gland such as thyroid,
goitre etc., dry throat, inflammation of the tonsils, salivary gland
problems, a disorder of muscles of sensory organs (eyes, ears, smell,
or taste), respiratory tract diseases, respiratory infections (2 nd =
breathing, inhalation and exhalation).

32 The limbic system: This is often referred to as the “emotional brain”, is found buried
within the cerebrum. This system contains the thalamus, hypothalamus, amygdala, and
hippocampus.
33 Brain stem: Underneath the limbic system is the brain stem. This is responsible for basic

vital life functions such as breathing, heartbeat, and blood pressure. Scientists say that this
is the “simplest” part of human brains because animals’ entire brains, such as reptiles
resemble our brain stem. The components of the Brain Stem are, Midbrain, Pons and
Medulla. Their functions are (1) Midbrain: includes tectum and tegmentum, involved in
functions such as vision, hearing, eye movement, and body movement. The anterior part has
the cerebral peduncle, which is a huge bundle of axons traveling from the cerebral cortex
through the brain stem and these fibres (along with other structures) are important for
voluntary motor function. (2) Pons: part of the metencephalon in the hindbrain, involved in
motor control and sensory analysis, for example, information from the ear first enters the
brain in the pons. It has parts that are important for the level of consciousness and for
sleep. Some structures within the pons are linked to the cerebellum, thus are involved in
movement and posture. (3) Medulla Oblongata: most part of the brain stem, located between
the pons and spinal cord, responsible for maintaining vital body functions, such as
breathing and heartrate.
34 Unconsciousness or incapacity resulting from a cerebral haemorrhage or stroke, extreme

anger or delusion.
35 Also called periodontitis. Involves inflammation of the tissue around the teeth, often

causing shrinkage of the gums and loosening of the teeth.

36 A swollen area within body tissue, containing an accumulation of pus.

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2. 2. 3 .3
MIT H UN A RĀ ŚI

1. Body parts: Lungs37, upper and lower arm, shoulders, throat,

trachea38, collarbone (clavicles), shoulder blade39 (scapula), upper
ribs, blood capillaries.
2. Diseases: Diseases of the lungs, respiration, etc. Tuberculosis (TB),
pneumonia, rheumatism40, asthma etc., fever due to cold, severe
coughing, and blood poisoning.

2. 2. 3 .4
KA RK A RĀ ŚI

1. Body parts: Heart, chest, breast, ribcage, epigastric region41, elbow,

diaphragm, sternum, elbow joint, epigastric region, thoracic duct 42.
2. Diseases: Diseases in the region of chest and heart, and those
related to the watery element in the body such as blood, plasma,
water etc. Oedema43, diseases that cause severe rashes all over the
body such as smallpox, flatulence (stomach air), all kinds of Karka,
mental diseases, jaundice, anaemia, gall bladder stones, diabetes etc.

37 Although the chest area is in Karka Rāśi, the lungs is in Mithuna and the heart is located
in Karka.
38 A large membranous tube reinforced by rings of cartilage, extending from the larynx to

the bronchial tubes and conveying air to and from the lungs; the windpipe.
39 Either of the large, flat triangular bones which lie against the ribs in the upper back and

provide attachments for the bone and muscles of the upper arm.
40 Any disease marked by inflammation and pain in the joints, muscles, or fibrous tissue,

especially rheumatoid arthritis.

41 The epigastric region or the epigastrium is the upper central region of the abdomen. It is

located between the costal margins and the subcostal plane. The epigastrium is one of the
nine regions of the abdomen, along with the right and left hypochondria, right and left
lateral regions (lumbar areas or flanks), right and left inguinal regions (or fossae), and the
umbilical and pubic regions. During breathing the diaphragm contracts and flattens,
displacing the viscera and producing an outward movement of the upper abdominal wall
(epigastric region). It is a convergence of the diaphragm and the abdominals, so that “when
both sets of muscles (diaphragm and abdominals) tense, the epigastrium pushes forward”.
Therefore, the epigastric region is not a muscle nor is it an organ, but it is a zone of activity
where the actions of the rectus abdominus and the diaphragm produce an outward bulging
of the upper abdominal wall. It is also the spot where the Heimlich Maneuver can produce a
rapid and forceful exhalation of breath.
42 The main vessel of the lymphatic system, passing upwards in front of the spine and

draining into the left innominate vein near the base of the neck. the thoracic duct is the
largest lymphatic vessel of the lymphatic system. It is also known as the left lymphatic duct,
alimentary duct, chyliferous duct, and Van Hoorne’s canal. It carries chyle, a liquid
containing both lymph and emulsified fats, rather than pure lymph. Thus, when it ruptures,
the resulting flood of liquid into the pleural cavity is known as chylothorax.
43 A condition characterized by an excess of watery fluid collecting in the cavities or tissues

of the body.
[376]
 RĀŚI KĀRAKATVAS

2. 2. 3 .5
SI ṄH A R ĀŚ I

1. Body parts: Belly, Back and Forearm. Radius, Ulna, Spinal column,
Spinal cord, Vertebrae.
2. Diseases: Diseases of stomach or digestion. Digestive troubles, weak
digestion, dyspepsia (indigestion), digestion of sugar (diabetes),
locomotor ataxia44, swoons (fainting, especially from extreme
emotion.), heart diseases, palpitation, acute heart pain, giddiness,
fever due to spinal cord disease or other skeletal diseases, diseases
related to heat (high Pitta), fatigue, diseases of blood circulation, i.e.,
those of blood arteries, high blood pressure, anaemia, blockage of
blood vessels, thickening of the walls of blood vessels.

2. 2. 3 .6
KAN YĀ R ĀŚ I

1. Body parts: Lower abdomen, waist, hands, carpus45, metacarpus46,

phalanges47, alimentary canal48, duodenum49.
2. Diseases: Diseases connected to the large and small intestines,
absorption of food into the body etc. Inappropriate food habits, lack of
right vitamins, minerals and enzymes needed for digestion,
constipation, masturbation, arthritis, venereal complaints, hip
injuries, stomach worms, diarrhoea, cholera, and swelling in the
lower abdomen, and lack of vitamins that cause a proper bowel
movement.

44 Loss of coordination of movement, especially because of syphilitic infection of the spinal

cord.
45 A group of small bones between the main part of the forelimb and the metacarpus in

terrestrial vertebrates. The eight bones of the human carpus form the wrist and part of the
hand and are arranged in two rows.
46 The group of five bones of the hand between the wrist (carpus) and the fingers.
47 The bone of the finger or toe.
48 The whole passage along which food passes through the body from mouth to anus during

digestion.
49 The first part of the small intestine immediately beyond the stomach, leading to the

jejunum. Jejunum = the part of the small intestine between the duodenum and ileum. Ileum
= the third portion of the small intestine, between the jejunum and the caecum. Caecum = a
pouch connected to the junction of the small and large intestines.
[377]
 RĀŚIS AND DISEASES

2. 2. 3 .7
TU LĀ R ĀŚ I

1. Body parts: Genitals, lumbar region & loins, ovaries, seminal

vesicles50, ureter51, urethra52, epidermis53, lumbar vertebrae54.
2. Diseases: diseases of the genitals, sexually transmitted diseases of
urination such kidneys, urethra etc. bright’s disease55, lumbago56,
nephritis57, renal calculi (kidney stone), blocked nose, appendices,
stopping of urination, hernia, fistula, uterus, lower back problems,
arthritis, sore, itching of the skin, nervous disorder (of commanding
nerves).

2. 2. 3 .8
VṚ Ś CI KA R ĀŚ I

1. Body parts: Anus, rectum, the pelvic bone (hipbone), testicles,

uterus (womb), sacrum58, colon59, urinary bladder.
2. Diseases: Rectum, large intestine, urinary bladders, and testicles.
Fistula60, ulcers, nervous troubles, haemorrhoid (piles), infection in
the anus area, gall bladder problems, diseases of the large intestine,
uterus problems, diseases of internal reproductive organs such as the
uterus, fallopian-tubes, testicles etc., irregular periods, white
discharges, kidney stones, and problems with urination.

50 Each of a pair of glands which open into the vas deferens near to its junction with the
urethra and secrete many of the components of semen.
51 The duct by which urine passes from the kidney to the bladder or cloaca.
52 The duct by which urine is conveyed out of the body from the bladder, and which in male

vertebrates also conveys semen.

53 The surface epithelium of the skin of an animal, overlying the dermis.
54 The lumbar vertebrae are, in human anatomy, the five vertebrae between the rib cage

and the pelvis.

55 A disease involving chronic inflammation of the kidneys.
56 Pain in the lower part of the back is commonly referred to as Lumbago. It can be defined

as mild to severe pain or discomfort in the area of the lower back. The pain can be acute
(sudden and severe) or chronic (long lasting).
57 Inflammation of the kidneys.
58 A triangular bone in the lower back formed from fused vertebrae and situated between

the two hip bones of the pelvis.

59 The colon is also called the large intestine. The ileum (last part of the small intestine)

connects to the cecum (first part of the colon) in the lower right abdomen.
60 A fistula is an abnormal connection between two hollow spaces (technically, two

epithelialized surfaces), such as blood vessels, intestines, or other hollow organs. Fistulas
are usually caused by injury or surgery, but they can also result from an infection or
inflammation
[378]
 RĀŚI KĀRAKATVAS

2. 2. 3 .9
DH AN U R ĀŚ I

1. Body parts: Thighs, femur, hip, and the sacral region.

2. Diseases: Gout61, paralysis, sudden fits, troubles in the hips and
thigh region, joint bulging hip displacement, movement problems.

2. 2. 3 .10
MA KA RA RĀ ŚI

1. Body parts: Knees, knee joint, the kneecap (patella), skin, hairs,
nails, entire skeletal system, nerves.
2. Diseases: Cutaneous (skin) troubles, leprosy, leukoderma,
toothache, elephantiasis, kneecap problems, arthritis, nervous
problems, hysteria, anxiety and depression, blood-related diseases,
skin problems such as thickening, tanning, discolouration,
pigmentation etc.

2. 2. 3 .11
KU MB HA RĀŚ I

1. Body parts: Buttocks, legs, ankles, tibia, fibula, ankles, astragalus,

bones and muscles of the feet and teeth
2. Diseases: Nerves diseases, heart problems, heart attack, abnormal
heart condition, joint pain, skin diseases, swelling or injuries to the
calves and ankle, blood disorders such as anaemia, blood poisoning
etc., eye diseases.

2. 2. 3 .12
MĪN A R ĀŚ I

1. Body parts: Feet, toes, tarsal, metatarsal, entire blood circulation.

2. Diseases: Tuberculosis, tumours, inflammation of mucous
membrane, feet diseases, irregular feet, swelling of the feet joints,
spasmodic dysphonia62, voice that of the opposite gender, lung
problems, constipation, infectious diseases of the intestine, alcohol
addiction, and related psychological problems.

61 A disease in which defective metabolism of uric acid causes arthritis, especially in the
smaller bones of the feet, deposition of chalkstones, and episodes of acute pain.
62 A disorder that involves the muscles of the throat that control speech. Spasmodic

dysphonia causes strained and difficult speaking or breathy and effortful speech. Also
known as spastic dysphonia, laryngeal dystonia, adductor spasmodic dysphonia, and
abductor spasmodic dysphonia.
[379]
 RĀŚI AND LIVELIHOOD

2.2.4
RĀŚI AND LIVELIHOOD

H
ere are some keywords related to the Rāśis that are associated
with profession and livelihood. These are only keywords and not
professions or vocations. These can be judiciously blended with
various other factors to arrive at the specifics of a person’s livelihood.
Again, the significations of the Rāśi should be blended with that of the
Grahas and the Nakṣatras to conclude.
Let us take one keyword, “cooking”, for Meṣa Rāśi and see the
possible livelihood options. These are (1) chef or cook, (2) running a
restaurant with many chefs or cooks working for the native, (3) supplier of
raw material to a chef, cook or a restaurant, (4) caterer, (5) involved in the
promotion of cooks, chefs or restaurants, (6) publication of a magazine on
cooking, (7) designer of cooking utensils, (8) trader of cooking utensils, (9)
director of cooking-related television programs etc. Thus, there can be
many vocations possible for each of the keywords. A good understanding of
the significations of the Graha, Rāśi, Nakṣatra and Bhāvas can help in
deciphering the specific livelihood option. One can still decipher the
vocation native is dealing with at the high level, even if one is unsure. The
Rāśis are grouped based on their predominant tattvas, as there are similar
characteristics of the Rāśis based on their tattvas.
Furthermore, based on their mobility, there are bound to be
differences. The mobility of the Rāśis denotes their energy level. Cara Rāśis
are full of energy, while the Sthira Rāśis are devoid of energy. Dvisvabhāva
Rāśis, on the other hand, are mediocre in energy.
1. The Cara Rāśis denote livelihood that requires action, movement,
push, energy, change, movement, enterprise. These Rāśis are good
for activities that require physical movement or changes.
2. The Sthira Rāśis denote persistence of purpose, determination, and
grit. These Rāśis are good for activities that require stability,
persistence, less or no mobility.
3. The Dvisvabhāva Rāśis denote a change of status-quo, change of
situation, either speeding up or slowing down. These Rāśis are good
for activities that require a change from the current situation,
transformation, stabilising a newly started business or initiating a
new business; these are also good for activities that need a balance
between extremes such as negotiation, reconciliation, compromise,
etc. Thus, within a Tattva, the three Rāśis having different mobility
indicate somewhat different kinds of profession. Much of these can be
derived from their natural significations.

[380]
 RĀŚI KĀRAKATVAS

2. 2. 4 .1
AGN IT ATT V A R ĀŚ I

Action, aggression, power, influence, strength, change,

governance, protection, activity, enterprise, engineering,
manufacturing, social services, matters connected with fire, iron
and steel, smelting, arms, weapons, social service, charity,
philanthropy etc.
1. Meṣa: Government, sovereign, police, military, fire, sports,
engineering, iron, manufacturing, brick, pottery, mining, surgeon,
weapons, cooking, agriculture, trade union etc.
2. Siṅha: Government, politics, administration, social services, charity,
engineering etc.
3. Dhanu: Forest, sawmill, wood, banking, legal system, temple, places
of worship, financial institutions, education, training, artillery,
weapons, military, social service, charity, philanthropy etc.

2. 2. 4 .2
PṚ TH VĪ TA TT VA RĀ ŚI

Fixedness, determination, matters connected with

strengthening the economy, trade, business, precious metals,
jewellery, ornaments, money lending, investments, financial
management, accounting, hospitality, manufacturing, mining etc.
1. Vṛṣabha: Jewellery, cattle, treasury, moneylending, financial
management, handicrafts, perfumes, hospitality, flower, fruit juice,
entertainment, drama, cinema, music, poetry, story writing, singing
etc.
2. Kanyā: Auditing, accounting, trade, business, buying and selling,
teaching, writing, retail etc.
3. Makara: Hospitality, hotels, food, manure and pesticide, oil and gas,
mining, spare parts, old articles, antique, hardware, leather, building
construction, granite, sand, heavy lifting (porter, coolie etc.), driving,
menial work (cleaning, shoe polishing etc.), shoemaking etc.

2. 2. 4 .3
VĀ Y UTA TT VA RĀ ŚI

Intellect and vision, philosophy, writing and authoring,

visionaries, thinkers, science and technology, research,
communication, telecommunication, books, publishing,
psychology, astrology etc.
1. Mithuna: Communication, telecommunication, radio and
broadcasting, computers and computing, space, education,
[381]
 RĀŚI AND LIVELIHO OD

publishing, mathematics, accounting, auditing, law and order,

policymaking, councillor, ambassador etc.
2. Tulā: Jewellery, fancy articles, handicrafts, perfume, cloth and
garments, moneylending, financial management, commission, bank,
life insurance, legal system, hospitality, hotels, bar and restaurants,
entertainment, dancing, beauty parlour, music, cinema etc.
3. Kumbha: Psychology, astrology, philosophy, religion, teaching,
research and development, consultancy, administration, oil and gas,
air and space dept., defence, handling fire, jail., bomb and explosive,
tourism, excise and taxation, killing and butchering, secret
intelligence, espionage, cross border activities etc.

2. 2. 4 .4
JA LA TA TT VA RĀ ŚI

Matters connected with food and water, chemistry, biology,

dairy farming, breweries, bottled drinks, laundries, shipping,
water technology, etc.
1. Karka: International trade, export and import, shipping, transport,
agriculture, retail, grocery, medicine, milk, vegetable, pearl,
hospitality, hotels, bars and restaurants, distillery, alcohol, juices,
water, water treatment, etc.
2. Vṛścika: Iron industry, engineering, mining, agriculture, electricity,
metal, instrument, precision instrument, manufacturing, raw
materials (ores and minerals), priest, astrology, mantra, tantra,
occult practices, etc.
3. Mīna: Education, faith and religion, temple, shrine, worship, priest,
medicine, banking, financial management, legal system, external
affairs, shipping, ocean navigation, artefacts of the ocean, fishing,
etc.

2. 2. 4 .5
RĀ ŚI A N D L I VE LIH OO D

The Rāśis play an important role in one’s livelihood. The Rāśis

endow within us certain characteristics that prompt us to gravitate
towards a certain vocation. The first important step in judging one’s
profession is scrutinising the Lagna and Janma Rāśi. These two Rāśis
shape our personality, likes and dislikes, attitudes etc. and thus push us
towards a certain vocation. However, this must be complemented with the
influences coming from the Karma Bhāva, as that is what prevails in a
Kuṇḍalī. For determining vocation, one key determinant is the Navāñśa
dispositor of the 10th Lord from the strongest among the Lagna, Candra

[382]
 RĀŚI KĀRAKATVAS

and Sūrya. By blending the results of Lagna and the strongest Graha
Kāraka, we can arrive at one’s vocation closer to reality.
Let’s discuss the characteristics of the Rāśis and their vocational
indications. One having their Janma Lagna or Rāśi in that Rāśi may be
prone to certain vocation. Depending on the Graha, the predominant
determinant of vocation, one may likely pursue the profession aligned to
the Graha and the Lagna. This is merely a preliminary evaluation, as the
judging profession requires much deeper scrutiny of multiple factors.
These details show how different Rāśis impact one’s vocation.
Table 145

The significant determinants

# Rāśi Characteristics
of vocation
• Budha/Bṛhaspati: writer,
journalist, lawyer, fighting
• Nature: Determined, for a cause, social activist
enterprising, dynamic, etc.
enthusiastic, energetic, • Śukra: Corporate
explorative, courageous, fond executives, salesman.
of change, bored with
monotony. • Maṅgala: Industrial
1 Meṣa workers, hunters, explorers,
• Vocational indications: law enforcement, security
Soldier, policeman, army- officers, surgeons, police,
man, scientist, engineers, army etc.
dentist, surgeon, mechanic,
metal and mineral • Sūrya: Industrialist,
technologist, a brain surgeon. politician, lumbering, wood
cutting.
• Śani: Trade unionist.
• Nature: Practical, dogged
determination, perseverance. • Śukra: instrumentalist
• Vocational indications: • Candra: singer
Bankers, cashiers,
2 Vṛṣabha capitalists, financiers, • Budha/Candra/Śukra:
moneylenders, cosmetics, movie industry, composer,
jewellery, advertising and acoustician, audition expert
publicity, throat specialist, etc.
singers.
• Sūrya: Excellence in
• Nature: Flexible, adaptive, engineering branches,
communication, interaction, analytical studies of law and
curious, inquisitive. education.
3 Mithuna • Vocational indications: • Budha: Auditors,
Communication, language accountants, mathematician,
expert, sales agents, writer (fiction)
translator, reporter, writer,
• Brihaspati: Drama writer
researcher.
• Śukra: Poet

[383]
 RĀŚI AND LIVELIHOOD

The significant determinants

# Rāśi Characteristics
of vocation
• Budha/Bṛhaspati: Serious
writings such as history,
biographies, essays.
• Budha/Maṅgalā/
Bṛhaspati: Feature writing,
news reporting, editing.
• Nature: Jīva, motherly,
compassionate, • Krūras: Wines and
knowledgeable, wise, river or breweries.
water-oriented. • Śani/Budha/Bṛhaspati:
• Vocational indications: Archaeology, history,
Matters dealing with living museum work, teaching.
things, Biology, Botany, • Candra/Bṛhaspati:
Zoology, Marine life, Zoo- Teacher, social worker,
4 Karka keeping, Dairy-farming, institutional worker.
Beekeeping, Trade in Honey,
Fish etc. Housekeepers, • Sūrya/Candra/Bṛhaspati:
Matrons, Housewives etc. Philanthropist.
They make laundrymen and • Candra/Śukra/Maṅgala:
sailors as Karka is a Hotelkeeping, restaurant,
Jalatattva Rāśi. They also bakery and confectionery
make kind Nurses and business, ice-cream parlours.
Gentle doctors.
• Nature: Utopian, royal,
authority, influence, power,
execution skills,
• Sūrya/Maṅgalā: Political
administration, governor.
leader, worker.
• Vocational indications:
5 Siṅha • Sūrya/Śukra: Ambassador,
Administrative services,
diplomat, foreign services, a
stock exchange, investment,
job requiring polish and
jewellery, gold, circus, forest
sophistication.
officers, film, drama,
director, supervisors,
medicine, drugs, chemicals.
• Nature: Eye for detail,
communication, intelligence,
efficiency, eye for
improvement. • Budha: Bookkeepers,
• Vocational indications: statistician, cashier, a bank
Teaching, manicurist, retail clerk.
shop-keepers, clerk, • Śani: Typist, museum
6 Kanyā receptionist, secretaries, personnel, auditor, tax-
postal employees, bus driver, officer, chartered
conductor, book-seller, accountant.
stenographer, interpreter,
• Śukra: Filing-clerk,
translators, librarian, radio
salesman, librarian.
& television announcer,
paper-dealer, handwriting &
fingerprint expert, notaries
public, computer operator,

[384]
 RĀŚI KĀRAKATVAS

The significant determinants

# Rāśi Characteristics
of vocation
writer, editor, reporter,
psychologist, psychiatrist,
healer, doctor, explorer,
detective.
• Nature: Balance, trade,
financials, treasury, beauty,
fashion, art, entertainment,
public relation, knowledge • Śukra, Rāhu & Candra:
etc. artists, sculptors, cinema
• Vocational indications: artists, models etc.
Management consulting, • Śani/Śukra: Cartoonist,
lawyer, judge, solicitor, cameraman, tailor, dress
7 Tulā logician, law officer, designer, make-up assistant.
diplomat, public relation • Maṅgala/Śukra/Rāhu:
officer, singer, actor, Cabaret danger,
beautician, haberdasher, entertainment, gambling,
fashion-model, interior casinos, haunts of sin and
decorator, furniture-maker, pleasure.
perfume manufacturer, social
worker, photographer, coffee-
bar, restaurant owner.
• Nature: Mystical,
aggressive, secretive,
medicine, healing, poison and
weapon, exploration. • Maṅgala: Railway and tram
• Vocational indications: worker, police, armed
Mystic, philosopher, personnel, home guard,
astrologer, occultist, telephone operator,
8 Vṛścika detective, clever criminals, telegraphist.
nurse, chemist, doctor, • Candra: Pearl diver, dealers
explorer, geographer, barber, in seafood, coral, poison,
dentist, mechanic, army, drug, chemical.
police, security, navigator, • Sūrya: Executive job.
coffin-maker, life-insurance
agent, businessman,
embalmer.
• Nature: Bold, practical,
knowledgeable, visionary,
wise, innovator.
• Bṛhaspati/Budha: Teacher,
• Vocational indications: religious reformer,
Sports, horse-training, theologian.
9 Dhanu jockey, steward, preaching,
• Śani/Budha/Bṛhaspati:
freedom fighting, self-help,
Lawyer, judge, magistrate,
social activist, event
and philosopher.
management, financial
markets, gambler, leather,
shoe, and footwear.
• Nature: Hard-working, • Śani: Banker, merchant,
10 Makara capable, hard work, agriculturist.
perseverance, stamina,

[385]
 RĀŚI AND LIVELIHOOD

The significant determinants

# Rāśi Characteristics
of vocation
organising, meticulous, • Maṅgala: Mineralogist,
diligent. geologist, forest officer.
• Vocational indications:
Agriculture, mining, forest
product, farming,
horticulture, mineralogy,
geology, organising capacity,
convenors, secretary,
executive and political post, a
job requiring perseverance
and stamina.
• Nature: Wise,
knowledgeable, advisory,
consulting, innovative,
unusual calling, deep,
profound, life-changing.
• Vocational indications:
Technical, legal, social • Budha: Inventor
11 Kumbha professions, electricity, • Śani: Engineer, scientist, a
atomic power, computer, great philosopher.
information technology,
automobile, aeroplane,
television, astrologer,
telepathist, hypnotist,
neurologist, x-ray worker,
medical appliances.
• Nature: Imagination,
compassion, care, healing,
philanthropy, charity,
humane, renunciation.
• Vocational indications:
Doctor, surgeon, nurse,
monk, hospital worker,
anaesthetist, jailer, prison
worker, sanatorium worker,
12 Mīna film making, scriptwriting, • Śukra: Painter and actor.
composing, choreography,
social work, orphanage,
museum, library, club,
teamwork, musician, poet,
occult, writer, travel agent,
natural oil, ocean product,
amusement park, coast
guard, private investigator,
spirit-medium.

[386]
 BHĀVA KĀRAKATVAS

2.3
BHĀVA KĀRAKATVAS

B
hāva denotes the division of the sky from the standpoint of an
observer. The Lagna denotes the observer, and the Bhāvas are the
division of the sky from his standpoint. It corresponds to the
concept of “House” in Western astrology. The Janmakuṇḍalī is
sometimes called Bhāvacakra, and, in contrast, the Naisargika Kuṇḍalī,
the Kālapuruṣa Kuṇḍalī, or the zodiac is called the Bhācakra, where “Bha”
means, the sky. Bhāva means the mental state, which pertains to our life
experiences. We are surrounded by circumstances that provide stimuli to
respond to at birth. The Bhāvas show what stimuli we are subjected to and
how we respond to them. Since Bhāva denote our experiences, it assumes
that we must absorb the stimulus through our “mind”, and our reactions
to them are also borne out of the “mind”. Therefore, the mind is a crucial
player concerning our experiences. Candra is the Kāraka for the mind, and
therefore, Candra is a crucial Kāraka for our experiences and the Bhāvas.
Bhāvas are 12 in number, and they are reckoned from a starting
point, a pivot. The pivot is the frame of reference, without which things
exist merely the way they are, but without the succession of action-reaction
from an individual standpoint. Events per se are devoid of any values, good
or bad, sour or sweet, and the values are created when an individual
interacts with the events. Different people with different reference frames
(Lagna) have different reactions and therefore experience the same event
differently. The Lagna is that starting point, which denotes the subject –
the centre of the experience. It is the subject who is experiencing, and that
is seen from the Lagna, that creates the Bhāva. Even though the Lagna is
the single most important entity in a Kuṇḍalī that denotes an individual
and indicates the quality of one’s experiences, Candra is also equally
important because, without the mind, there are no experiences.
Several Jyotiṣa texts, including Bṛhatparāśara, mandates using
Candra as one of the Lagnas. Why Candra? Candramā Manaso Jātah63.
Candra is the mind, which is crucial for the action-reaction chain, which
arises from interacting with the environment. But this is not the only
reason we must use Candra as the Lagna. Sūrya must also be reckoned as

63candramā manaso jātaścakṣoḥ sūryo ajāyata । śrotrādvāyuśca prāṇaśca

hṛdayātsarvamidaṃ jāyate
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 RĀŚI AND LIVELIHOOD

a Lagna, which is exemplified in the Sudarśana Cakra reckoning, where

Maharṣi Parāśara states that the Bhāvas must be counted from three
Lagnas, Udaya, Candra and Sūrya. Besides this, a Bhāva must also be
reckoned from at least three reference points, the Bhāva, the Bhaveśa and
the Kāraka.
The significance of the three reference points, the Bhāva, Bhāveśa,
and the Kāraka is clear when we reckon the Bhāvas, not for the native, but
someone related to the native, i.e., father, mother, wife, etc. To judge their
life from one’s Kuṇḍalī, we must read the Bhāvas from the Bhāva, Bhāveśa,
and Kāraka. For instance, 9th is the Bhāva for father; therefore, read
everything about father, from the Bhāva, counted from Sūrya, the 9th
Bhāva, and the 9th lord. Extending this principle to the Udaya Lagna, we
must read about the self from the Bhāva counted from the Lagna Bhāva,
Lagneśa, and Candra. Here Candra is the Kāraka for Manuṣya Janma or
the self. Like Sūrya is the Kāraka for the father, Candra is the Kāraka for
the self.
Returning to the number of Bhāvas, we know they are 12 in
number. But we must ask ourselves, why 12, why not more nor less? The
Bhāvas are created following the template of Naisargika Kuṇḍalī of 12
Rāśis, i.e., Meṣa to Mīna. If everything can be read from the 12 Rāśis for
the Kālapuruṣa, why cannot they be read for an individual from the Lagna?
This is amply clear when mapping the body part to the Rāśis and Bhāvas.
For instance, the Lagna Bhāva or Meṣa Rāśi denote the head and
brain, 2nd Bhāva and Vṛṣabha Rāśi, face, mouth, eyes etc. Now, the 2nd
important question is, why do we have 12 Rāśis in the first place? Why not
11 or 13? To understand this, we must understand the basis for the
creation of the Rāśis. The Rāśis is defined by the mean motion of Sūrya
and Candra. According to Sūryasiddhānta, Sūrya’s mean revolution
duration is 365.258756 days, and the mean duration between two Sūrya-
Candra yuti is 29.530588 days. This means that in one complete revolution
of Sūrya, the number of yutis is 365.258756 / 29.530588 = 12.37. Therefore,
one cycle of Sūrya in the zodiac is divided into 12 parts, which gives rise to
12 Rāśis. The residual 0.368828 makes one excess month (Adhikamāsa) in
2.711291 years. The excess is removed by having a Kṣayamāsa that is
omitted.
The Adhikamāsa and Kṣayamāsa are the subjects of a separate
discussion, but coming back to the topic of 12 Bhāvas, the next question we
must answer is how the Kārakatvas are assigned to the Bhāvas? To
understand this, we must understand the cycle of birth and death, creation
and destruction, Rāhu and Ketu, and the division of the Human body from
head to toe. Firstly, the Bhāvas is divided into three parts, like our body is
divided, (1) Head region: Bhāvas 1 to 4, (3) Trunk region: Bhāvas 5 to
8, and (3) Lower region: Bhāvas 9 to 12. The navel is the centre of the
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body, and among the Bhāvas, it is the middle of the 7 th Bhāva. The body
part, from Navel upward, denote the Lagnasphuṭa to 7th Bhāvamadhya,
and the part below the Navel to the toes, the 7 th Bhāvamadhya to the
Lagnasphuṭa. In our body, the top of the skull is the Lagnasphuṭa, and the
middle of the two toes, on the ground, the Lagnasphuṭa. In a Rāhu-Ketu
image, the snake is shown eating its tail, indicating that ceaseless cycle,
where the beginning of the mouth and the end of the tail is the
Lagnasphuṭa.
The Lagna is the Rāśi that rises on the eastern horizon at birth,
and likewise, the head is the body part that surfaces at birth. This is the
natural birthing process, albeit some birth happens with feet coming out
first, mainly under the influence of Krūras, and Pṛṣṭodaya Rāśis. The
Lagna, therefore, denotes what gives us our identity. The 2 nd is the Bhāva
of our face and mouth, which gives us the ability to speak and communicate
with others closely associated with the person (Lagna), i.e., the family
members. 2nd is the Bhāva of mouth as well as the food. Food translates
into wealth, which we also consume, but unlike food, it is the resource we
can store for a longer-term.
Likewise, we can map one’s life from birth till death, from the
Lagna till the 12th Bhāva. The Lagna is one’s identity, and the 12th is where
one’s identity is lost. Lagna is where one is shackled to earthly experiences,
and the 12th is where one attains freedom. That is why the 12th is the Bhāva
of liberation or Mokṣa. It is where we lose our ‘self’, and in Yogaśāstra, this
is the Bhāva of Samādhi. Samādhi is the highest state of yoga where we
lose ourselves and merge with the divine consciousness. After crossing the
12th, we reach another dimension of the Lagna Bhāva, where the
Sahasrāra Cakra resides above the skull.
Another important way to understand the Bhāvas is to divide one’s
life till 60 years into 12 segments of 5 years. There are two such cycles in
the normal lifetime of 120 years. The matters dominating the different
segments can be easily related to the Bhāvas. The progression of the zodiac
represents the progression of human life through different stages from
infancy to old age. Different age groups can be identified by specific
characteristics peculiar to that group. The different Bhāvas can be
identified with characteristics that gain prominence in a certain age group.
For instance, the Meṣa Lagna people are headstrong and determined like
small children, whereas the Mīna Lagna people are wise older men.
1. Lagna Bhāva (like Meṣa): 0–5: Infancy: Infant to early childhood;
birth, identity, development of personality, questioning about one’s
self, realizing one’s self, acknowledging one’s parents and
community.
2. 2nd Bhāva (like Vṛṣabha): 5–10: Toddler: Learning new things,
focusing on improvement in speech and communication,
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identification with family and community, realizing the importance

of wealth and savings.
3. 3rd Bhāva (like Mithuna): 10–15: Early-teen: Puberty, adolescent,
curiosity, communication, exploring male-female relationships,
curious, adaptable communication.
4. 4th Bhāva (like Karka): 15–20: Late-teen: Teenage, sensitive to
the environment, focusing on education, love home and family,
comforts in life, movement, adventure.
5. 5th Bhāva (like Siṅha): 20–25: Preparation for working life:
Focusing on higher studies, preparing for work-life, fighting spirit,
confident, ambitious, willing to lead, making oneself capable for
leading others, planning for future.
6. 6th Bhāva (like Kanyā): 25–30: Working life: Hard work,
attention to details, competition, overcoming adversities, initiating
difficult projects.
7. 7th Bhāva: 30–35 (like Tulā): Relationship/business: Lasting
relationship, marriage, focus on maintaining balance, a transition
phase, business, or trade partnership.
8. 8th Bhāva (like Vṛścika): 35–40: Consolidate achievements in
life/Siddhis: Focusing on professional success, consolidate
achievements, wrap up big projects, great determination, initiate a
new chapter of life, self-introspection of the past, and thinking about
the future, philosophical thoughts, seeing the futility of living, sense
of detachments, and course corrections.
9. 9th Bhāva (like Dhanu): 40–45: Sharing knowledge: Mid-life
crisis, stepping into last phase of life, wise, visionary, sharing of
knowledge or whatever is learnt from birth till date, introspection,
reflection, focus on religion, start thinking about next step in life,
thinking about what I have done so far, and what must I do in time
to come.
10. 10th Bhāva (like Makara): 45–50: Winding up professional life:
Getting rewarded for the contribution one made to the society,
recognition, honour, attaining a leadership position, guiding others,
governing others, thinking about selflessness and social service.
11. 11th Bhāva (like Kumbha): 50–55: Preparation for old age and
death: Encashing whatever is earned till date, monetising them,
settlement of balance of effort, and return, preparation for old age,
introspection, intuition, reflection on philosophy, thinking about life
after death.
12. 12th Bhāva (like Mīna): 55–60: Preparation for after-life:
Preparation for after-life, easy-going, giving, losing, detaching oneself
from material pursuits, realizing the futility of holding on to
something, focusing more on the life after death.

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Regarding the method of reckoning of the Bhāvas, there are

differences in opinion among the scholars. Where some scholars follow the
Ācārya Śrīpati’s method of constructing Bhāvacalit Kuṇḍalī, the followers
of Kṛṣṇamūrti Paddhati use the Placidus Bhāva system. In contrast, other
scholars propose the use of Rāśis as Bhāvas. Which one among them is
correct? To start with the Śrīpati’s Bhāvacalit, some scholars believe that
this is futile because the Maharṣis did not mention them. This is not true
because it is found in a few editions of Bṛhatparāśara, while omitted from
others. This is also supported by Ācārya Balabhadra of Horāratna, who
studied all the classical texts available at his time.
What Śrīpati mentioned regarding the method of computation of
the Bhāvas, also called Porphyry’s method, is given in the Śāstras, and
supported by Maharṣi Parāśara. Therefore, calling it Śrīpati’s Bhāva
system is inaccurate. If this must be called something, then Vedic
Bhāvacalit is the more appropriate term. Horāratna 3.8. clearly states this.
The learned scholar Ācārya Balabhadra quotes Maharṣi Bhāradvāja,
stating that during several of the Samskaras such as Cūḍākaraṇa,
Upanayana etc., the Bhāvakuṇḍalī must be used. The Bhāvas must be used
to determine the effects of Grahas in a Bhāva. For instance, if a Graha is
in a Bhāvamadhya, the effect of the Graha is at its highest, and near the
Sandhi of the Bhāva, the effect is minimal. Without casting a Bhāvacalit,
it is impossible to determine the precise effect of a Graha on a Bhāva.
While a Bhāvacalit Kuṇḍalī is important, that does not mean that
it is everything. This is because, the Yogas, Dṛṣṭis, Aṣṭakavargas etc., are
b sed on Rāśi, and not Bhāvas. Furthermore, the counting of the Rāśis as
hāvas is a valid proposition. That is because, when the Bhāva is reckoned
from Candra, Sūrya, or any other body (Graha/Upagraha/Āruṛha etc.), the
only method of reckoning the Bhāvas is by treating the Rāśis as Bhāvas.
Only the Lagnasphuṭa and Madhyasphuṭa (Midheaven) give rise to
Bhāvacalit. It is not possible to cast a Bhāvacalit Kuṇḍalī from any other
place, besides the Lagna. Now, since, we treat the Rāśi as Bhāva from
Candra and other Grahas, an we not consider the Bhāvas from the
Udayalagna as well? I think we can, and we should.
The existence of Bhāvacalit does not eradicate the need for Rāśi
based Bhāvakuṇḍalī; it merely complements it. So, what happens when a
Graha is in Bhāva ‘A’ as per Rāśikuṇḍalī and goes to Bhāva ‘B’ in
Bhāvacalit? It means that there shall be indecision about the Graha and
the matters concerning the Bhāva ‘A’ and ‘B’ in the concerned area of life.
Also, when such situation is present in a Kuṇḍalī, it means that the Graha
is near to the Bhāvasandhi (the ending of the Bhāva), and the results of
the Graha about the Bhāva (in Bhāvacalit) is minimal (results are
experienced only in the dreams).

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My recommendation is to use Rāśi based Bhāvas for all purposes;

however, to ascertain the intensity of results of a Graha in a Bhāva, we
must use the Bhāvacalit. And, we must use the Bhāvacalit, only from the
Udayalagna and from no other reference point (such as Sūrya/Candra etc.).
Also, the reckoning of Yutis (conjunction) or Dṛṣṭis (aspects) is only seen in
a Rāśi and not in a Bhāva. Following are the references from Horāratna,
which covers this topic in a fair amount of detail.
1. Horāratna 3.1. Bhāvakuṇḍalī: It is said in Sūryajātaka (as told by Sūryadeva to
his charioteer Aruṇa), “O Charioteer! In case of a journey, marriage, first-ever
tonsure (Cūḍākaraṇa) ceremony and initial feeding of the child (Annaprāśana),
birth, Sacred thread ceremony (Upanayana) and installation of the King
(coronation), the results of Grahas should be declared only after working out the
(lengths of the) various Bhāvas.
2. Horāratna 3.2. Bhāva vs Rāśi Kuṇḍalī: Ācārya Balabhadra opines thus: (a)
Here, it should be understood that the positions of Grahas in the various Bhāvas
are meant for estimating the effects of Bhāvas and not for any other consideration.
The calculations concerning Grahadṛṣṭi are to be done only based on Rāśis and not
Bhāvas. This is the view held by some. (b) It is said in work entitled Sudhānidhi
that in case of birth (Janma), solar return (Varṣapraveśa), horary (Praśna) and
others, the wisemen advice the use of Bhāvakuṇḍalī in estimating the Śubha and
Aśubha effects. Because Grahas give such effects only depending on their Bhāva
positions. Notes: (a) Planetary dignities, computation of Aṣṭakavarga, dṛṣṭi
between two Grahas, and effects referring to Rāśis, transit effects etc. should
always be done based on the Rāśis. Positions referred to from Candra, or any other
Graha should also be reckoned based on Rāśis only and not based on the
Bhāvakuṇḍalī cast with the help of the Lagnasphuṭa, Madhyasphuṭa etc. For
example, Candra (or any other Graha) is in the 28° of Mithuna. Another Graha,
even in the 1° of Karka, should be treated as being in the 2nd from Candra, even
though they may appear to conjoin in a Bhāva.
3. Horāratna 3.3. Śrīpati’s views: In the case of Janma and others, the yogas yield
effects only according to their Bhāva positions. Ācārya Śrīpati states that in case
of Janma, journey (yatra), religious observance (vrata), tonsure ceremony
(Cūḍākaraṇa), royal installation (coronation), and others, Grahas reflect the
effects of the various combinations depending on their positions in the Bhāvas.
4. Horāratna 3.4-5. Ācārya Balabhadra opines: (a) To analyse the effects of Bhāvas,
Rājayogas, “temporary” sambandha between Grahas and such others, only the use
of Bhāvas and Grahas therein should be made wherever references to Rāśis occur,
as, in the case of Aṣṭakavarga etc., only Rāśi positions should be used. In such
cases, wherever references to Rāśis by name, viz. Meṣa, Vṛṣabha etc., are found,
the use of Rāśis should be resorted to. (b) The Graha, whose sphuṭa is identical
with the sphuṭa of a Bhāva, yields full effects due to that Bhāva. In excess or
shortage, the effects should be drawn based on proportion. (c) Only when a Graha
enters a Bhāva, it gives the effects of that Bhāva. Full effects occur with the
Graha attaining the same sphuṭa as the Bhāvamadhya. If it is at the end of a
Bhāva, it destroys its effects. So, say the best of Maharṣis and Ācāryas.
5. Horāratna 3.6-7. (a) Beginning and Concluding Points: Now stated is the
use of beginning and ending points of a Bhāva. A Graha ahead of the beginning of
a Bhāva yields the effects due to that Bhāva. If it is ahead of the ending point, it
yields results from the next Bhāva. (b) Use of Bhāvakuṇḍalī: As per Vamana,
the twelve Rāśis in the zodiac should be divided into 12 Bhāvas as the Lagna and
others, and effects should be drawn only based on the heavenly bodies therein.

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6. Horāratna 3.8. Effects of Bhāva: (a) Maharṣi Bhāradvāja states in this regard
as under. For Sīmānta, janma, tonsure ceremony (Cūḍākaraṇa), sacred thread
ceremony (Upanayana), journey (Yātrā), entering a house (Gṛhapraveśa), ritual
bathing (such as during remedies for warding off planetary evils and after long
time illness), and marriage (Vivāha), the learned advocate use of Bhāva. (b)
Ācārya Balabhadra observes as under: from the words of Maharṣi Bhāradvāja, we
understand that Bhāva should be used to know of the effects of Grahas in Bhāvas,
and not to analyse the Yogas. (c) Some scholars advocate that the Maharṣi did not
instruct the calculation of Bhāvas and their beginning and ending points;
therefore, all this is baseless. It is naive to say so, as Parāśara Horā suggests
calculation of Bhāvas with their beginning and ending points as stated below (ref:
Horāratna 3.9-10).
7. Horāratna 3.9-10. Division of Bhāvas: (a) Find out the sphuṭa of the Lagna
and the 10th. Add six Rāśis (or 180°) to each of these to get the 7th and 4th
Bhāvamadhyas in order. (b) Note the angular distance between the first and the
4th Bhāvamadhyas and divide by six. Add this product to Lagnasphuṭa to obtain
the end of the first Bhāva. When a similar distance, i.e., one-sixth, is added to the
end of the 1st house, the 2nd Bhāvamadhya is known. This way, the process should
be continued up to the 4th Bhāva, (c) Likewise, this process should be carried on
between the 7th sphuṭa and 4th sphuṭa as well as the 7th sphuṭa and 10th sphuṭa,
and 10th sphuṭa and Lagnasphuṭa. (d) This way, the twelve Bhāvas with their
Bhāvamadhyas are obtained.
In my experience, Bhāva is a generic concept and can be applied to
any space divided into 12 parts. Counted from the Lagna or the other
Grahas (Sūrya/Candra/Maṅgala etc.), the Rāśis should be treated as
Bhāva. The concept of Bhāvacalit, however, applies only to the
Udayalagna. The concept of Bhāva is generic and can be seen even in the
use of horary techniques such as the Tāmbūla Praśna. In this Praśna, the
matters concerning a native can be predicted from the quality of 12 betel
leaves drawn from a pack of many.
Likewise, in Nimitta, wherever there are 12 articles, birds, animals
etc., we can determine the Bhāvas counting from the leftmost to the
rightmost object. Even the Navagrahas can be arranged in the order of
their Sphuṭas, and we can count from the highest to the lowest to decipher
their effects on the Bhāvas. Likewise, the Grahas can be arranged in the
order of their Rāśis counting from one that is ahead of the Lagnasphuṭa,
and the effects of the Bhāvas can be read from them. To accomplish this,
we must convert the Sphuṭas to one that is reckoned from Meṣa zero degree
(called Bhācakra sphuṭa), and then from them subtract Lagnasphuṭa
(Lagna’s Bhācakra sphuṭa). If the figure is negative, add 360°. What
remains is arranged in ascending order based on their resulting Sphuṭa.
We can reckon the Bhāva from the 1st Graha in the order and
decipher the impact. Since only 9 Grahas are available in this method, for
the 10th to the 12th, we repeat from the 1st Graha. Methods such as these
may not be found in books but can be tested to see whether they work. The
moot point is any division of space or a group of objects into 12 parts that

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can be considered Bhāvas, can be used for prediction from a Nimitta

standpoint.

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2.3.1
AN INTRODUCTION

L
et us now have a thorough review of the matters governed by the Bhāvas. In
the following paragraphs, I have given a high-level summary of the Bhāva
Kārakatvas and some yogas about the Bhāvas. Having a good grasp of
understanding a Bhāva is critical to the study of Jyotiṣa, and I believe that these
paragraphs would help in that.

LAGNA BHĀVA
देहां रूपां च ज्ञानां च वणं चैव बलाबलम्।
सुखां दुःखां स्व ावञ्च लग्न ावातन्नरीिये ॥् २॥
deham rūpamca jñānam ca varnam caiva balābalam
sukham duhkham svaBhāvañca lagnabhāvānnirīkshayet ..2..
Lagna Bhāva should be judged for Physique (dehaṃ), appearance
(rūpaṃ), knowledge (jñānaṃ), complexion (varṇaṃ), vigour or weakness
(balābalam), happiness (sukhaṃ), grief (duḥkhaṃ), innate nature
(svabhāva).
Maharṣi says to Maitreya that the physique, appearance, intellect, body’s
complexion, strength and vigour, weakness, happiness, grief, and inner nature
must be determined from the Lagna or the 1st Bhāva. The 12 Bhāvas are mapped
to the 12 sections of the body, from head to toe. This makes the Lagna Bhāva
mapped to the Brain, which is the organ that controls the entire body and does the
thinking.
The Lagnasphuṭa is the sphuṭa of the horizon, and it is the Rāśi that is
rising at Janma or an event. It denotes the self and its identity. Sūrya is the Kāraka
for this Bhāva, and Sūrya is the naisargika Ātmakāraka. The strength of this
Bhāva depends on the Graha in this Bhāva, the Avasthā and strength of the
Lagneśa, and the strength of the Kāraka Sūrya. A strong and well-placed Lagneśa/
Sūrya bestows long and qualitative life. The yutidṛṣṭi between the Lagneśa and
Sūrya is a great blessing in a Kuṇḍalī, as that gives one tremendous focus in life,
and help in overcoming difficulties.
The Lagna is the pivot around which the entire Kuṇḍalī revolves. The
personality traits are governed by this Bhāva, along with the strongest Graha in
the Kuṇḍalī. One should give due importance to the Añśa of the Lagna, which is
also called Navāñśa Lagna, as this shapes the personality of the person, besides
the appearance. The complexion, however, is governed by the Navāñśa of the
Candra, or the Añśa of the Candralagna. The disposition of the Lagneśa carries
great importance in one’s life. The Bhāva the Lagneśa occupies, the Graha/
Bhāveśa it conjoins etc. sets the focus of one’s life. The 12 Bhāvas in a Kuṇḍalī are
the emanations of 12 different themes from the Lagna, which govern the native’s
life.
The Sahasrāra Cakra is situated just above the crown and is said to be in
the first house, through which one is connected to the divine consciousness. The
Kāraka for divinity is Bṛhaspati, and it is through Bṛhaspati, one is connected to
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God. Bṛhaspati is the Kāraka for intellect, or the Supreme consciousness, of which
we are merely a reflection. Therefore, the Lagna and Lagneśa from Bṛhaspati are
significantly important to judge one’s connection with Divinity. In Nāḍī Jyotiṣa,
such as Bhṛgu Nandi Nāḍī, Bṛhaspati Lagna is given far more importance than the
Udayalagna.
Any association of Bṛhaspati with the Lagna or the Lagneśa is in a great
blessing in the Kuṇḍalī. This can occur in the form of ownership, placement or
conjunction with the Lagna or the Lagneśa. Bṛhaspati, powerfully situated in a
Kendratrikoṇa from the Lagna, is a great blessing, and from here, he removes all
the Ariṣṭas. When the Kāraka for Lagna, i.e., Sūrya is having yutidṛṣṭi from
Bṛhaspati, then also the native is blessed with divine inspirations and guidance.
The Lagneśa is the seat of flame. It is the flame of a lamp that spreads
light. When the Lagneśa is powerful, placed in a Kendrakoṇa, Dhana, Lābha etc.,
and is dṛṣṭied by Śubhagrahas, mainly Bṛhaspati, Śukra, unafflicted Budha, and
Pakṣabali Candra, the native attains great prominence in life. Sūrya, Candra, and
Bṛhaspati are the Sattvaguṇi Grahas, the epitome of brightness. Therefore,
Lagna/Lagneśa, influenced by these powerful Grahas, indicate that the native
attains great fame.
It is a great blessing if the Lagneśa is in the 9th or the 10th house, or aspect
them, or conjoined with their Lords because these Bhāvas are connected with
righteousness and honour. One with such yoga is blessed with a righteous path,
provided the Lagneśa is powerful and is having Śubhayutidṛṣṭi. Lagneśa in a
Cararāśi, or Śīrṣodaya Rāśi, having yutidṛṣṭi from Śubhagrahas is a great blessing.
It is the most important Bhāva in a Kuṇḍalī, and one’s entire life is hinged to this
Bhāva. When the Lagneśa is either placed in or dṛṣṭies the 3rd, 5th, and 6th houses,
the native of the chart yearns for knowledge, and this yoga is called a Dhīmanta
yoga. Here, Dhi stands for Buddhi (intellect), Śuddhi (purity) and Vṛddhi (growth).
The same can be said when the Mantreśa is in the Lagna. The disposition of the
Sahajeśa and Ṣaṣṭheśa in the Lagna does not give rise to this yoga. The yoga can be
seen from the Udayalagna, Āruṛhalagna, and the Ātmakāraka.

DHANA BHĀVA
िनिान्यां कुटुम्बाांश्च मृत्युजालमतमत्रकम्।
िा ुरत्नातदकां सवं िनस्थानातन्नरीिये ॥् ३॥
dhanadhānyam kutumbāmśca mrtyujālamamitrakam
dhāturatnādikam sarvam dhanasthānānnirīkshayet ..3..
We should judge the Dhanabhāva for wealth and grains (dhana-
dhānyaṃ), family (kuṭumba), death (mṛtyujālam), friends (mitrakam),
metals and precious stones (dhāturatnādikaṃ).
The 2nd is the house of storage or collection, which can be wealth, food or
family members. The 2nd is the house of savings and bank balance, whereas the
11th is the income house. Wealth, stored wealth (sañcita dhana), food (grains and
cereals), nature of food consumed (quantity and quality), family (Kula) and family
deity (Kuladevatā) are seen from the 2nd house. Matters such as granary, treasury,
storage houses, go-downs, teeth, lips, mouth, speech, eyes, gold, current assets etc.,
are governed by this Bhāva.

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The 2nd is the house of Kula and Kutumba. Kula is one’s lineage or
dynasty, covering his immediate and extended family. It is also the house of Gotra,
which denote the family tree, right from a Maharṣi. The Kula is often connected
with the worship of a Devatā, called the Kuladevatā, which is seen from this Bhāva
as well, mainly from the Viṁśāñśa Kuṇḍalī. The Kula Devatā is the guiding Devatā
of a family and ensures that progression of one’s lineage and that one is financially
protected. It is the house of both Devī Lakṣmī and Devī Sarasvatī because both
wealth and speech are seen from this Bhāva.
2nd is also the Hari Sthāna, i.e., the place of sustenance. Therefore, the 2 nd
house sustains the Lagna or the native. Lord Hari or Lord Viṣṇu is the sustainer,
and his consort Devī Lakṣmī is the giver of wealth, which needed for sustenance.
She also gives us food, like Devī Annāpūrṇeśvarī, another form of the mother and
Lord Śiva’s consort. Food and wealth are the basic means of sustenance, of which
Candra and Budha are the Kārakas. Manuṣya Janma is given to realize God, which
is possible only if one stays healthy. To stay healthy, one needs good food, and a
good 2nd house promises that. Therefore, food is indirectly connected to life’s
purpose and achievement of higher things in life.
The 2nd house is also a māraka, i.e., a death inflictor. It is one of the Rudra
Bhāvas, along with the 8th house, and both these Bhāvas sustain life. Afflictions to
the 2nd could lead to loss of wealth and sustenance. Improper intake of food or lack
of food sets in disease that dislodges a person from the path of self-realization or
the realization of God. Therefore, Śubhagrahas in this Bhāva, the strength of this
Bhāveśa etc., are always encouraging.
Śukra rules Naisargika 2nd, where Candra attains Ucca. Bṛhaspati is the
kāraka for this Bhāva. Therefore, the 2nd house of family and wealth has
predominance in Jalatattva. This is why sustenance, wealth and relationships are
seen from Tithi, one of the Pañcāṅga, that Jalatattva governs.
The influence of Agni and Vāyu Grahas are not welcome in this Bhāva.
Agni Grahas are Maṅgala, Sūrya and Ketu, which are sharp. Vāyu Grahas are Śani
and Rāhu, which are cold and dry. The impact of Agni Grahas is like a sword or a
lance, while the impact of a Vayu Graha is like a sledgehammer. The pain caused
by Agni Grahas is fast, swift, but intensely painful from the start, while that of
Vāyu Grahas are slow, long-drawn and exceedingly painful.
Although Candra being naisargika Śubha, his influence is good on the 2nd
house, he should be strong in Pakṣabala, else, Candra’s behaviour is like Śani,
which is Krūra, cold and dry. The behaviour of a powerful Candra is like that of
Bṛhaspati, which is highly benevolent. Candra’s dṛṣṭi indicates the certainty of
results. Therefore, if Krūras influence a Bhāva and at the same time, Candra
dṛṣṭies those Krūras while being weak in Pakṣabala, the negative indications are
certain. The reason behind Candra’s ability is that all experiences are borne out of
the mind, for which Candra is the kāraka.
The preponderance of fire in the 2nd house, i.e., Sūrya-Maṅgala conjoined
in the 2nd house, cause afflictions to the skin (Budha) because of much fire in the
body. The most affected region is the face, ruled by the 2nd house. If Śani is placed
alone in the 2nd, he can give wealth as in the Naisargika Kuṇḍalī, Śani is a Mitra
of the Dhaneśa Śukra, which is why Śani attains Ucca in Śukra’s Rāśi, Tulā.
However, another key ingredient for this yoga is to have Budha’s dṛṣṭi, again
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another friend of Śukra and Śani and the Kāraka for liquid money (which is being
stored in 2H).
Budha is always positioned close to Sūrya. When Śani is in the 2nd and is
dṛṣṭied by Budha, here Budha should not be conjoined with Sūrya. This is because
the opposition of Sūrya and Śani in the 2nd-8th axis is not conducive to wealth. Sūrya
is the Naisargika Kāraka for resources, and Śani is highly unfavourable towards
him.
Śubhagrahas viz., Pakṣabali Candra, Budha, Śukra and Bṛhaspati are
conducive to great savings and bank balances. In the Naisargika Kuṇḍalī Śukra
rules the 2nd, Candra attains Ucca and also has his Mūlatrikoṇa there. Budha is
the kāraka for currency (Kubera), and Bṛhaspati is the kāraka for savings (bank
balance).
However, certain yogas in the 2nd house are not conducive to good savings.
They are Bṛhaspati-Budha and Budha-Candra. The Budha-Candra yoga is
mentioned in several classics. Saṅketanidhi (10-11) states that, if Budha is in the
2nd dṛṣṭied by Candra, the native becomes poor. If Kṛṣṇa Candra is in the 2nd house
dṛṣṭied by Budha, then also there is loss of wealth.
Although classics mention paraspara dṛṣṭi of Budha-Bṛhaspati and
Budha-Candra, nothing is said about their yuti. Therefore, we must be careful in
applying the same principles in yuti in the 2 nd. I believe that the yuti should give
different results than dṛṣṭi.
The trouble brought by Budha’s dṛṣṭi on Bṛhaspati/Candra in the 2nd is
because of the position of the aspecting Graha in the 8th house. 8H is closely
connected with bankruptcy (Candra’s debility in Naisargika 8th) and loss of fortune
(12th from 9th). Budha in the 8H is usually considered good for wealth. However, if
he dṛṣṭies Bṛhaspati or Candra, something goes wrong. Perhaps, because Bṛhaspati
and Candra are Devagrahas, whereas Budha (and Śukra) is Asuragrahas, their
opposition cause some kind of war, diminishing the fortune.
The 2nd is also the house of knowledge, governed by Devī Sarasvatī, called
the Vakdevi, the goddess of speech. In this regard, Ācārya Mantreśvara states
(16.6) that when Bṛhaspati associates with the 2nd house, the person becomes
proficient in the sacred scriptures and code of law. Budha makes one clever in
politics; Śukra, an expert in romantic topics; Candra, knowledgeable in arts.
Krūras in the 2nd cause some troubles in speech. Maṅgala associating with the 2nd
makes one adept in hard labour and a back-biter; Rāhu indicates lisping or
stammering; Ketu makes one stammer and utter’ falsehood. Affliction to the 2nd
house indicates that the person is a fool and devoid of wealth.
Therefore, the association of various Grahas with the 2L gives proficiency
in the following fields: (1) Bṛhaspati- Sacred scriptures, law, (2) Budha- Politics, (3)
Śukra- Kāmaśāstra, (4) Candra- Arts and crafts, imagination and creativity, (5)
Maṅgala- Physical labour, muscle power. The proficiency bestowed by the Dhaneśa
is something the native is proficient in speaking. People know them for their ability
to speak on certain topics fluently. Furthermore, one should also look at the Rāśi
placement of the Dhaneśa. The native is also proficient in matters governed by the
Rāśi.
The association of Grahas with the Dhaneśa also governs the quality of
speech. The associating Grahas indicate the following kinds: (1) Maṅgala-
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backbiting (quality of Vṛścika Rāśi), (2) Rāhu- indistinct speech, (3) Ketu-
stammering, lying. One should observe that Grahas adverse to Budha (speech
kāraka) cause speech troubles when associating with the Dhaneśa. The quality of
speech is not much affected by the Grahas placed in the 2nd house.
When Krūras are in the 2nd house, it affects one’s wealth, savings and level
of knowledge. But it does not affect the speech of the native. If Maṅgala is the
Dhaneśa in the 11th house, this is a good yoga for the growth of wealth. This is even
stronger when Maṅgala gets exalted in the 11th house. Bhagyeśa-Lābheśa yuti in
one of the Bhāvas 2nd, 4th, 5th or 7th, makes the native wealthy. Parivartana between
Lābheśa-Dhaneśa or Bhagyeśa-Karmeśa or yuti of these Lords in the 9th or 10th
makes the native wealthy.
Sambandha (yuti/parivartana) between Sukheśa-Mantreśa, Karmeśa-
Lābheśa-Mantreśa, Lābheśa-Dhaneśa, Lagneśa-Lābheśa or their yuti in one of the
Bhāvas, 2nd, 4th, 5th, or 7th confers abundant wealth. One should judge Dhana yoga
from the standpoint of Deśa-Kāla-Pātra. If the same yoga is present in the Kuṇḍalī
of a child of a wealthy parent vs a poor parent, the level of wealth attained by the
child is different.
When a powerful Dhaneśa is in the 9th in a Mitrarāśi/Svarāśi/Uccarāśi,
the native is wealthy. This is particularly effective in for Pṛthvī and Jala Tattva
Rāśi. For Kanyā lagna, Dhaneśa Śukra is in Vṛṣabha in Svarāśi; for Vṛścika Lagna,
Dhaneśa Bṛhaspati is in Karka in Ucca and for Mīna lagna, Dhaneśa Maṅgala is
in Vṛścika in Svarāśi.
Budha’s Rāśi in the 5th from the Lagna and Maṅgala-Candra yuti in the
11 makes one exceedingly wealthy. This is a specific combination for Kumbha and
th

Vṛṣabha Lagna. Maṅgala-Candra yuti is a Dhanayoga, which is often called

Candra-Maṅgala yoga. Maṅgala is the sustainer of Candra as he gives him strength
when Candra is Nīca. When the Chandra-Mangala yoga is connected with
Bṛhaspati in the 11th, the house of Gain, the native becomes wealthy. The Candra-
Maṅgala yoga can occur in Bṛhaspati’s Rāśi in the 11th, or have yutidṛṣṭi from
Bṛhaspati, while the yuti occurs in the 11th.
Similarly, when Śani owns the 5th, and Budha-Maṅgala join in the 11th,
the native is wealthy. For Kanyā Lagna, the Budha-Maṅgala yuti fall in Karka in
Maṅgala’s Nīcarāśi. For Tulā Lagna, the Budha-Maṅgala yuti falls in Siṅha, where
Budha gets defeated.
Suppose Dhaneśa Sūrya joins Śani in the Lagna. Or Dhaneśa Sūrya in
Lagna is having Śani’s dṛṣṭi from 11th, by its 3rd sight, the native wastes away his
wealth in disputes and litigation in the court. This happens for Karka Lagna, where
Śani is the Randhreśa, the governor of misfortune and bankruptcy. The general
principle behind this is when Dhaneśa is in 12 th from itself and dṛṣṭied by or
conjoined by Randhreśa. At the same time, the 11th house is someway connected;
the native loses his wealth through litigations. The native becomes bankrupt when
the Lagneśa is weak, and the Randhreśa is in 4 th, 5th or 9th. However, when the
Rāhu-Sūrya yuti dṛṣṭies the Randhreśa, the native does not become bankrupt,
although there is a huge loss of wealth.
Śukra joining Mantreśa and Ṣaṣṭheśa indicate eye surgery. Dhaneśa with
Śukra-Candra indicates night-blindness. Likewise, Śukra-Candra yuti in a
Dusthāna (6/8/12) causes night-blindness. Dhaneśa conjoined with Śani-Maṅgala
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 AN INTRODUCTION

and aspect the 2H indicate weak eyesight. When Śani dṛṣṭies the 2H afflicted by
Krūras while Sūrya-Candra yuti occurs in the 12H/2H subject to Krūradṛṣṭi, one
suffers from weak eyesight.
2H in Śubhavargas indicates powerful speech. Dhaneśa-Bṛhaspati yuti in
the 8H indicate muteness and deafness. When Budha/Bṛhaspati, being the
Dhaneśa, is in the 8H under affliction, he indicates that the native is uneducated.
Dhaneśa in Kendratrikoṇa makes the person talkative. Bṛhaspati in
Kendratrikoṇa and Śukra in Ucca makes the native an expert mathematician.
Likewise, when Budha being the Dhaneśa is under Śubhadṛṣṭi, or Vakrī Budha is
in the 7H, the native is a mathematician, astronomer or astrologer. When Dhaneśa
is an Agnitattva Graha, Sūrya/Maṅgala, dṛṣṭied by Bṛhaspati or Śukra, the native
is a debater (tarkaśāstri). When Ju is the Dhaneśa is dṛṣṭied by Sūrya-Śukra, the
native is an expert grammarian.

SAHAJA BHĀVA
तवक्रमां ृत्यभ्रात्रातद चोपदेशप्रयाणकम्।
तपत्रोवै मरणां तवज्ञो दुतश्चक्याच्च तनरीिये ॥् ४॥
vikramam bhrtyabhrātrādi copadeśaprayānakam
pitrorvai maranam vijño duścikyācca nirīkshayet ..4..
The third house should be judged for valour (vikramaṃ), servants
(bhṛtya), co-borns (bhrātrādi), guru’s updesha (upadeśa), travels
(prayāṇakam), father’s death (pitrorvai maraṇaṃ)
The Lagna stands for the head in the human body, the 2nd stands for face,
and the 3rd stands for arms. Arms symbolize strength, and therefore 3rd is the house
of strength and courage and is governed by Maṅgala. The 3rd house in the forward
direction denotes younger siblings and, in reverse, elder siblings. Short duration
travels are denoted by this house, of which Maṅgala is the Kāraka. It is like a young
child crawling with its arms.
According to Maharṣi Parāśara, the 8th and the 8th from the 8th are the
houses of longevity. The 8th from the 8th is the 3rd house and is known as the
Bhāvātbhāvaṁ of the 8th house. The circumstance of one’s death is seen from this
Bhāva. It is also the house of intelligence because Lagneśa in this Bhāva causes
Dhimanta yoga. This is also the Sahaja Bhāva, i.e., this indicates something one
can do easily, i.e., without much effort. Sahaja means the ability to do things easily.
This denotes the aptitude of doing things with one’s arms, such as sculpting,
wielding weapons, and writing.
This is one of the houses of creativity, the other being the 5th house. The
skills and talent needed for undertaking an activity are supplied by this Bhāva.
Krūras in this Bhāva makes one adept in carrying out fierce (krūra) work, such as
armed forces or police. Saumyagrahas, in this Bhāva, give the talent for gentle or
soft (saumya) work, such as writing, communicating, painting etc. The Kārakatvas
of the Grahas should be utilized in judging one’s talent. The strength in our arm is
called ‘parākrama bala’. The 3rd house indicates how a person uses the strength of
the arms. Whether it is in for the good purpose should be gauged from the Rāśi,
Rāśi Lord and the Grahas in the Bhāva.

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The 3rd house, along with the 6th, 10th, and 11th Bhāvas, is a ‘Upacaya’
Bhāva. Upacayas are the houses of growth. It is widely believed that one’s ability
to control things come from these Bhāvas. One has full control over the matters
governed by the Grahas in Upacayas. The more Grahas are in the Upacayas - the
more control the person has over his destiny. Grahas, in other Bhāvas, puts the
native’s destiny at the mercy of a Divine will. When the 9 th house has too many
Grahas, and the Lagneśa is related to the 9th, the native leaves everything at God’s
hands.
Therefore, while the Sancita and Prārabdha Karma is related to the 9 th
and other houses, the Kriyamāna Karma is related to the Upacayas. The
Kriyamāna Karma are the new Karmas that the person is creating in the present
life. In contrast, the Sancita and Prārabdha Karmas are brought from previous
lives. Among them, Sancita is the stored Karma or the Karma Bank Balance from
several lives, and Prārabdha Karma is the one that is ready to be experienced.
A person with a strong 3rd house may be good at sword fighting and would
have exceptionally good parākrama bala, but it is up to him to choose whether to
fight at all or not. Thus, his Karma is in his hands. The 3 rd house is also the 11th
from the 5th house, which indicates “gain” of “knowledge”. 5th is also the Bhāvāt
Bhāvam of the 3rd house, which means that what we practice today becomes the
knowledge encoded in our psyche. Whether applying the knowledge is good or bad
is seen from the 11th to the 5th. A Śubhagraha here makes one devoted to God,
because of its dṛṣṭi on the 9th. In contrast, a Krūragraha or a Graha low in dignity
leads to more Karma and more bondage.
It is a well-known principle that Śubhagrahas in the Kendras and Krūras
in the Triṣaḍāyas are outstanding for success in life. Krūras in the 3rd/6th from the
Lagna/Āru halagna gives success in battles. In contrast, Śubhagrahas in these
places makes one humble and docile. The 3rd from the Kārakāñśa is mainly seen
for the weapons that one is adept at using. Śani indicates bow and arrow; Sūrya-
Gun/Sword; Ma gala- Spear/Śūla/Triśūla; Bṛhaspati- Tulasimālā/Japamālā;
Śukra- flowers/paintbrush; Budha- pen.
The 3rd is the house of younger co-borns. According to Ācārya
alyāṇavarmā (34. 1-24), when the 3rd house is owned “and” occupied by Krūras,
the younger co-borns are destroyed. On the other hand, if the house is owned “and”
occupied by Śubhagrahas, there is prosperity Do th co -born’s life, and the native
also gains from their presence in his life.
Krūras in the 3H is not conducive to siblings. Either they are not born or
die early, or there is separation. Else, if they stay together with the native, they
can’t progress in life. Even though Maṅgala t e kān ka f the 3H, he is n
conducive in this Bhāva and causes misfortune to the siblings as well as the native
due to his dṛṣṭi on the 9th house. On the other hand, Śubha influences on the 3H
cause much happiness regarding siblings. The Śubha yutidṛṣṭi on the 3rd house that
a Śubhagraha owns indicate the same. Even if the 3rd is owned by a Krūra and
occupied by a Krūra d ṣi of a powerful Śubhagraha removes much of the blemishe .
Likewise, Śubhagrahas in the Kendra to the 3rd house protect that house.
The number of co-born is known from the number of Navāñśas passed by
the 3rd house. If other Grahas aspect the 3rd house, the said number is increased.
nhe method of using the number of past Navāñśa to determine the number of
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Siblings, Children has been widely used in Sārāvalī. Several other methods, such
as Aṣṭakavarga, should be used to determine this. Experience shows that no one
method gives consistent results, and therefore one must use judgment.
Some yogas in a Kuṇḍalī which favour one method over the other, which
is not completely known. For instance, a powerful Bṛhaspati in a Kuṇḍalī gives
accurate results for determining things from Navāñśa. The Navāñśa passed by a
Bhāva is the same as that of Lagna in the equal house system. Therefore, the
Navāñśa of a Bhāva should not be used unless someone uses the Vedic Bhāva
system, which is also called Bhāvacalit or Śrīpati Paddhati. Else, the number of
siblings, children, wives, friends etc., determined from Navāñśa shall all be the
same. An alternate approach is to use the Navāñśa passed by a Bhāveśa. For
instance, for younger siblings, one can see the Navāñśa of the Sahajeśa is seen.
The next step in this method is to see the individual Rāśis from the 1 st
Navāñśa to the Navāñśa of the Graha. The Grahas in these Navāñśas must be
examined. The Avasthā, the gender of the Grahas and the Rāśis indicate the details
about the siblings. A Nīcagraha indicates a loss, and a Uccagraha indicates
doubling the number.
When two or more Grahas join the 3rd house, some specific results are
manifested. According to Ācārya Kalyāṇavarmā (34.21-24), when Śani is in the 3rd
is dṛṣṭied by Maṅgala there is the destruction of co-born. But Śukra, in the 3rd,
dṛṣṭied by Bṛhaspati increases happiness from them. Budha, in the 3rd, dṛṣṭied by
Maṅgala, destroys one’s friends. The combined influence of Śani and Maṅgala
destroy the living relations of a Bhāva. They are Tamoguṇi Grahas, and they
destroy the life-support system.
Maṅgala is the Kāraka for the 3H, hence his dṛṣṭi on the 3H should give
rise to strong brothers. However, this is not the case when Maṅgala dṛṣṭies the
Bhāva when Śani occupies it. Maṅgala and Śani are highly inimical, and Maṅgala
causes Śani to become Nīca. Therefore, when Śani is in the 3H and dṛṣṭied by
Maṅgala, he causes denial or loss of siblings.
What happens when Maṅgala is in the 3rd, dṛṣṭied by Śani? Maṅgala’s
placement is also not conducive to siblings’ matters, which is detrimental to their
cause. If a Śubhagraha such as Bṛhaspati or Candra is in the 3H and dṛṣṭied by
Maṅgala, then Maṅgala should grant strong siblings. Normally Maṅgala in the 3rd
is not conducive to younger siblings, and Sūrya in this Bhāva is not conducive to
elder ones.
Budha, though a Śubha, is inimical to the Kāraka Maṅgala; therefore, he
is not good when he is in the 3rd, and dṛṣṭied by Śatru Maṅgala. Such Budha cause
damage to the 3rd house Kārakatvas than helping it. In my opinion, if Budha is in
the 3H without Maṅgala’s dṛṣṭi, he shall help sustain the siblings. If he is dṛṣṭied
by other Grahas such as Śani or Śukra, even then, he shall support the cause of
siblings due to the friendly relationship of Budha with Śani/Śukra. The combined
influence of Maṅgala and Śani on the 3H certainly denies siblings, or they are lost
early in life.
According to Ācārya Mantreśvara, if the Sahajeśa and the Lagneśa are
connected by yuti or parivartana, and are also powerful, the native is brave,
fearless, and helpful to his brothers. He is also capable of accomplishing daring
acts. The 3H rules courage, siblings, enterprise, initiative and talent. When the 3rd
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 BHĀVA KĀRAKATVAS

and the Lagneśas are connected in a Śubha Bhāva/Rāśi, the native e per ences
many positive things in the life about the 3rd house Kārakatvas.
3rd house is also called Triṣaḍāya, and its lord is considered a functional
malefic. Therefore, an association of Lagneśa with the Sahajeśa should bring many
troubles. But being a Upacaya also causes growth. So which indication shall
manifest, negative or positive? The negative or positive side of Sahajeśa is
dependent on the placement of Sahajeśa and Lagneśa. If they are afflicted, in a
Dusthāna, in a Śatru/Nīca Rāśi etc., the native is defeated and does not get the
reward according to the effort put.
If the Sahajeśa is powerful and is associated with a Śubha and if the
Kāraka Maṅgala is also powerful, and posited in a Śubha Bhāva/Rāśi, the
prosperity of the co-borns is indicated. But should they be weak/afflicted, there is a
loss of co-borns. The kārakatva of a Bhāva is affected by three things: the Graha in
the Bhāva or aspecting it, the disposition of the Bhāveśa and the disposition of the
Kāraka. The lord of a Bhāva signifies the living relations of the Bh va. For the 3rd
house, the Sahajeśa signify co-borns, while the Bhāva itself signifies courage,
enterprise etc.
The siblings are prosperous when the Sahajeśa and Kāraka Maṅgala are
well placed. It is also known that a Bhāva prospers when the lord is well placed
from the Kāraka. In this case, if the Sahajeśa is in a house, besides a Dusthāna
from the Kāraka Maṅgala, the siblings prosper; else, their prosperity is diminished.
Now, how important the role do siblings play in the life of the native’s is
known from the influence of the Sahajeśa and Kāraka Maṅgala from Lagneśa. If
the sambandha of the Sahajeśa and the Kāraka with the Lagneśa is good, the
siblings play a significant role in the native’s life and support the native. Else, it is
not the case.
Ācārya Mantreśvara declares (16.9) that if both the Kāraka Maṅgala and
the Sahajeśa are in Ojarāśis, and dṛṣṭied by Ojagrahas, Bṛhaspati, Sūrya and
Maṅgala, and if the 3rd house is in an Oja Rāśi/Añśa, the native shall have as many
brothers as are revealed by the Navāñśa of both the Kāraka and the Bhāveśa of the
3rd. The male attributes in a Kuṇḍalī are (1) Ojarāśis, (2) Ojagrahas. The female
attributes are (1) Yugmarāśis and (2) Yugmagrahas, i.e., Śukra and Candra.
Determine the Navāñśa covered by the Sahajeśa and Kāraka Maṅgala, and the
Bhāvamadhya. Calculate the average between them, roughly indicating the
number of siblings.

SUKHA BHĀVA
वाहनान्यथ बन्िूांश्च मा स ृ ौख्यातदकान्यतप।
तनति िेत्रां गृहां चातप च थु ाय ् पररतचन् ये ॥् ५॥
vāhanānyatha bandhūmśca mātrsaukhyādikānyapi
nidhi kshetram grham cāpi caturthāt paricintayet ..5..
The 4th house should be judged for Conveyances (vāhanānyatha),
relatives (bandhū), mother (mātṛ), happiness (saukhyādikānyapi), assets
(nidhi), lands (kṣetraṃ), home/house (gṛhaṃ).
The 4th house is the house of relaxation, comforts, and luxuries. The 4 th
house and the 1st, 7th and 10th are the Kendras, the foundation pillars of a Kuṇḍalī.
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The Lagna stands for Dharma, 10th- Artha, 7th- Kāma and 4th- Mokṣa. Therefore,
the 4th house is the governor of the Mokṣa Trikoṇa, which includes the 4th, the 8th
and the 12th. The first step in attaining Mokṣa is to have basic happiness in life and
a clean heart. The cleanliness of the heart is known from the 4 th house.
The 4th is the house of the mother. The Naisargika 4th house is Karka, and
the ruler is Candra, the Naisargika Matrikāraka. The mother’s role in a child’s life
is vital, as she protects the child and gives it a sense of security. When the mother
is near, the child knows intuitively that no danger can touch it. The mother
nourishes the child with her milk (Candra), transformed from her blood (Maṅgala).
The 10th is the sky, pushing a person to take flight towards achieving great heights
in life. However, the mother supports him when one falls from a great height to the
deepest of the trench (4th house = nadir). Even with her own life, the mother
protects all her children, like Devī Chinnamastā severed her head to feed her
children, her blood.
Candra is signified by Lord Kṛṣṇa, who attracts everyone by Klīm Bīja like
a mother attract her child. The episode of Bāla Gopāla and Mātā Yashoda reflects
this relationship of mother and child very well. The child’s relationship with his
mother is pure love, and there is no ego in it. It is pure Bhakti and the epitome of
Bhakti yoga. The devotion of a child to its mother teaches us how to love God and
the divine presence in our life. The earth mother carries us, and she supports us,
regardless of how bad we are to her. Like God helps us at the weakest time, the
mother helps the child when most vulnerable. According to Adi Shankaracharya,
“na tāto na mātā na bandhurna dātā na putro na putrī na bhṛtyo na bhartā
। na jāyā na vidyā na v ttir mamaiva gatistvaṃ gatistvaṃ tvamekā bhavāni
॥1॥” This means, O mother! You are the final destination.
4th is also the house of shelter or Ashraya, which the mother and God give
to fulfil our life’s purpose. The 4th house is seen from both Land and House. The
disposition of the 4th house/lord indicates where we settle down. When the Sukheśa
is in the 8th house, a Trikoṇa to the 4th, one acquires properties/ settle down in
another place. Instead, when the Sukheśa is in the 12th house, one acquires
properties/ settles down in a foreign land. Too much affliction to the 4 th house/lord
dislodges the person from his homeland and settle somewhere else.
Things that are received from the mother is seen from this house. The first
among them is the mother tongue, the mother’s language, and the place we are
born is called the motherland. Like one feels comfortable in the mother’s presence,
one feels the same comfort as speaking one’s mother tongue or residing in the
motherland. Therefore, the love for our culture and motherland is seen from the 4 th
house. If the 4th Lord’s Śatru, a Nīcagraha or a Pāpagraha is in the 4 th house, it
affects these kārakatvas of the house.
In the human body, the 4th house rules the heart. The heart is the central
organ that pumps blood (Candra) throughout the body. The heart is also seen for
one’s emotional state, which comes from Candra, denoting one’s mind. Therefore,
true love requires a clean heart and a clean 4th house. The cleanliness of one’s heart
or conceitedness etc., should be seen from the strength and placement of the 4 th
house, its lord and the Grahas in it. Krūras in the 4th and 4th Lord in Dusthānas,
or under afflictions such as Pāpakartari etc. gives rise to Kapaṭī yoga, which is the
yoga of shrewdness or conceitedness.
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When Rāhu, opposed to the Prak śagrahas, occupy the 4th, there is guile,
and there is a likelihood of heart diseases. There should be an affliction to Sūrya,
besides the 4th house/lord, for heart ailments. Placement of Śubhagrahas like ukra
indicates passionate love and a truly kind mother. Therefore, physical and
emotional afflictions to the heart are seen in the 4th house. 4th house is
unquestionably considered the house of happiness (Sukha) that comes from the
cleanliness of the heart. The 4th house, however, deals with physical comforts and
emotional comfort. However, one’s peace of mind is seen from the 5th house, the
house of knowledge, wisdom or Prajñā.
One’s mother is the first teacher, as she teaches the baby how to do the
basic things. The God of learning is a evī, who is Devī Sarasvatī, a mother,
denoted by Budha and Bṛhaspati. Therefore, all mothers take the form of Devī
Sarasvatī and teach the child how to sustain themselves in the world. In a Kuṇḍalī,
this is the Bhāva for schooling or primary/secondary education. The influences on
the 4th house tell us about primary/secondary schooling. The first 12 years of
education, starting from age six, aim to establish the basic foundation of
knowledge. After the Bhāva, ruled by the mother, the focus of education moves to
the Bhāva of the father, which is the 9th house.
In contrast, the 9th house education is about specialization to become
capable of earning. Graduation and Masters are part of the specialization till one
become a master of a discipline. The 9th is the house of master or preceptor, and the
education of this house aims to make one a master.
The Grahas influencing the 4th house/lord indicate the quality of schooling
till secondary school. It indicates the school, institution, length of schooling,
performance, etc. Śubhagrahas influencing the 4th house/lord inclines one to have
good and uninterrupted education. Maṅgala is a Śatru of Budha, the Kāraka for
education, and causes disruption. Śani causes some delay or denial, whereas Rāhu,
besides causing disturbances, makes one inclined to foreign education or education
in a foreign language, compared to one’s mother tongue.
4th is the house of carriage and transportation. When the child is in the
mother’s womb, the mother carries the child. After the child is out, the carriage or
transportation is done by conveyances governed by Śukra. Therefore,
Candra/Śukra are the two important Kārakas for the 4th house, and they also attain
Dikbala in the 4th. We should study everything about one’s conveyances from the
4th house/lord and Kāraka Śukra. If the 4th lord is in a house, not a Trika from the
4th house, and the lord and the Kāraka are dignified, the native is blessed with a
good conveyance. While Śukra’s yutidṛṣṭi on the 4th indicates the attainment of
comforts and luxuries, yutidṛṣṭi of Rāhu/Ketu/Sani denies such pleasures.
According to Ācārya Kalyāṇavarmā, when Sūrya is in the 4th, the native is
devoid of conveyances and relatives, suffers heart diseases, destroys paternal house
and wealth and serves a bad king. Candra indicates that the native is endowed
with relatives, paraphernalia and conveyances; he is charitable, fond of water
travels, and neither happy nor miserable. Maṅgala indicates that the native is
devoid of relatives, paraphernalia and conveyances; is miserable, lives in others’
houses and is distressed. Budha indicates that the native is endowed with money
and relatives; he is fortunate, has conveyances, paraphernalia, relatives and is
highly learned.

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Bṛhaspati indicates that the native is endowed with relatives,

paraphernalia, conveyance, happiness, intelligence, pleasures and wealth; he is
great and a source of misery to his enemies. Śukra indicates that the native is
endowed with relatives, friends and happiness; he is splendorous, beautiful, rich
and fortunate, and has conveyances and paraphernalia. Śani in the 4th indicates
that the native suffers from heart disease; he is broken-hearted, devoid of relatives,
conveyances, wealth, intelligence and happiness, suffer sickness in boyhood and
has prominent nails and hair (unkempt/shabby).
Regarding the 4th house, Ācārya Mantreśvara states (16.10) that if the
Sukheśa and Candra occupy the Trikas, and devoid Śubhayutidṛṣṭi, or subject to
Pāpakartari, or subject to Krūrayutidṛṣṭi, the native suffers early demise of the
mother. But, if the Sukheśa and Candra are powerful, and subject to
Śubhayutidṛṣṭi, and if Śubha is in the 4th house, the mother is long-lived, and the
native derives happiness from her presence. The happiness of the mother should
also be declared if Śubhagrahas are in Śubhabhāvas (Kendrakoṇa, Dhana, Lābha)
from Candra.
Mother’s fortune and life story can be told by considering Candra as the
Mātṛlagna. The first and foremost is to look at the placement of the Janmeśa
(Candra Rāśyeśa), the Kendra from Candra, the placement of Randhreśa and the
Bhagyeśa from Candra, to start deciphering the life of the mother.
Regarding the performance of the mother’s last rites, Ācārya Mantreśvara
states (16.11) that if the Lagneśa occupies the 4 th or the Sukheśa is in the Lagna;
if Candra dṛṣṭies either the Sukheśa or the Lagneśa, the native certainly performs
the mother’s funeral rites. But if the two Grahas are in their Śatru/Nīca Rāśi, or
they are in mutual Ṣaḍāṣṭaka and are not in any way connected, the person is
unable to perform the last funeral rites for the mother.
When the Lagneśa and Sukheśa are together, it indicates either a close
relationship or conflict depending on the good or bad placement and association of
Candra. If well-placed and Candra is associating with the Lagneśa, the relationship
is close. Else, if they conjoin in a Dusthāna or a Nīca/Śatru Rāśi and there is no
association of Candra with the Lagna, then there is conflict.
Just as what has been said about the mother from the 4 th Bhāva, similar
remarks should be made in the case of the father, brothers and sons from a
reference to the respective Bhāvas, Kārakas of the Bhāvas, the Bhāveśa, the Lagna
and the Lagneśa. The Lagneśa indicates the native’s mindset. The Bhāveśa
indicates the mindset of the relation, and the Kāraka denotes the relationship’s
destiny. When a Bhāveśa is in the Lagna, the concerned relative strongly influences
the native’s life. If the Bhāveśa is stronger than the Lagneśa, the relative
dominates, strongly influencing the native’s individuality. On the other hand, if the
Lagneśa is stronger than the Bhāveśa, the native maintains his strong
individuality and is less influenced by the relative. Likewise, when the Lagneśa is
in a Bhāva, the native influences the relative denoted by the Bhāva.
The extent of influence should be judged from the relative strength of the
Lagneśa and the Bhāveśa. The interference of other Grahas through yutidṛṣṭi
either strengthen the bond or weaken it depending on the nature of the influence.
The influence of Śubhagrahas makes it amicable, whereas Pāpagrahas puts strain
on the relationship. When the Lagneśa and the Bhāveśa are together, we need to
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see if they are fighting (inimical) or having intimate friendship (friendly). This
depends on the nature of the conjoining Graha. For instance, Budha-Maṅgala,
Sūrya-Śani yuti indicate fight and Candra-Bṛhaspati, Śukra-Śani, indicate
friendship and amity.
The Ācārya continues- when the Sukheśa and Śukra are well placed in the
Lagna/ 4th house, the native has the honour of using a palanquin as his vehicle,
lordship and kingship. A powerful and well placed Sukheśa/Śukra also leads to the
acquisition of gold, precious metals, silk, expensive jewels, ornaments, bed, and
other comforts as facilitating sexual gratification, cows, elephants and horses.
The 4th house can give all kinds of comforts and luxuries in the world. The
important among these are (1) Land and real estate- Maṅgala, (2) house/
apartment- Ketu, (3) Conveyances- Śukra. The native attains those things in life,
whose Kāraka is powerful/dignified and has an amicable relationship with the
Sukheśa. When any of the two factors, the Sukheśa or the Kāraka Śukra, is weak,
the native is denied that particular aspect of the comforts. Now, what happens
when there are Krūras/Nīcagrahas in the 4th, rendering the Bhāva weak? Does the
native get the comforts indicated by the Sukheśa/Śukra? The answer is yes! The
native indeed get these luxuries, but he cannot enjoy them as one’s emotional state
is afflicted.
Śukra signifies the blessings of Devī Lakṣmī, consort of Lord Viṣṇu, the
sustainer. The Devī can bless all kinds of luxury goods to a person. Suppose the
Kāraka is fortified (in a Sva/Ucca/Mitra Rāśi, Śubhayutidṛṣṭi, Śubhakartari, in a
Śubhabhāva etc.) and the Sukheśa is in a Kendratrikoṇa from the Kāraka Śukra
and also fortified. In that case, the native attains all kinds of luxury goods and is
prosperous. In all cases, the strength of the Lagneśa and Bhagyeśa cannot be
ignored. If the two lords are weak/afflicted, the native cannot benefit from the other
Bhāvas.
In śloka 16.14, the Ācārya states that if the Sukheśa is in a Trika or is in
yuti with Sūrya and Maṅgala, or, if the 4th house is occupied by Maṅgala/Sūrya, the
house where the native was born, is burnt. If Rāhu/Śani is in the 4th or with the
Sukheśa, the house is old and dilapidated. If the Sukheśa is having yuti with a
Śatrugraha, the native’s belongings, such as the cows, lands, vehicles, etc., are
usurped by his enemies.
Sūrya and Maṅgala are Agnitattva Grahas, and they can burn things that
come in their contact. When the Sukheśa is in a Trika, it indicates troubles through
6H- disputes, enemy attack, 8H-misfortune, 12-loss. How the trouble manifests is
seen from the influencing Graha. Therefore, when the Sukheśa is weak, and Sūrya/
Maṅgala joins the Sukheśa, there is a danger of fire in the house. Likewise, when
Sukheśa is weak, Sūrya/Maṅgala posited in the 4th can also indicate a fire. The
destruction/loss is even graver if Sukheśa is having yutidṛṣṭi with a Trikeśa, or the
Kāraka Śani.
While Sūrya/Maṅgala cause damage due to fire, the influence of Śani/
Rāhu cause the breaking down of the house or being afflicted by negative
vibrations. Therefore, when the Sukheśa is weak/afflicted, and at the same time,
Śani/Rāhu join the Sukheśa/Sukhabhāva, the house becomes old and dilapidated.
Śani is the Kāraka for wearing out, and Rāhu is like Śani. If the Sukheśa is in a
Trika and joins a Śatrugraha, the materials of comforts and luxury goods are
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usurped by enemies (Śatrus). This is also possible if the Sukheśa is under

Pāpakartari, mainly by Śani/Rāhu/Maṅgala/Ketu.

MANTRA BHĀVA
यन्त्रमन्त्रौ था तवद्याां बुर्द्ेश्चैव प्रबन्िकम्।
पत्रु राज्यापभ्राश
ां ादीन् पश्ये ् पत्रु ालयाद् बुिः॥६॥
yantramantrau tathā vidyām buddheścaiva prabandhakam
putrarājyāpabhrāmśādīn paśyet putrālayād budhah ..6..
We should judge the 5th house for Yantra and Mantras
(yantramantrau), learning (vidyāṃ), intellect (buddhi), administration
(prabandha), sons (putra), fall of position in a kingdom (rājyāpabhrāṃśā-
dīn).
The 5th is the house of knowledge (wisdom/prajñā), the knowledge of
mantras (sacred chants) and yantras (amulets etc.), children (sons), planning,
influence, status or authority received from the government (or royalty), fall from
position or status etc. One’s future is seen from this house. The 9th denotes the past,
the Lagna, the present, and the 5th, the future.
In a Kuṇḍalī, the 1/5/9 belongs to the Dharma Trikoṇa of which Lagna is
the governing Kendra, also called the Dharma Kendra. The three Bhāvas are
simply called the Trikoṇa. Bṛhaspati is the Kāraka for 5th/9th, whereas Sūrya is the
Kāraka for the Lagna. Bṛhaspati is also the Kāraka for 2/11/10. Being the Kāraka
for the 5th house, Bṛhaspati holds his influence in matters concerning children,
knowledge/wisdom, and he is a supreme benefic who guides the native in his life.
Therefore, Bṛhaspati should be examined with the 5th house/lord carefully.
Bṛhaspati must be propitiated for a good future, general wellbeing, gain of
knowledge/wisdom and good things in life. Rāhu’s influence on the 5th destroys the
house’s indications, whereas Bṛhaspati protects it.
5th is the house of the future, and children signified by the 5th also denote
our future. This is also the house planning and aspiration. Aspiration is a key
indicator of the Bhāva because we all aspire for a good future. To garner a good
future, one takes calculated risks. Therefore, it is also the house of calculated risks
and speculation. It is the 8th (gambling/risk-taking) from the 10th house of honour.
Therefore, this Bhāva denotes the risk one takes to attain honour in life. 5 th is the
sustainer (2nd) of the 4th house of comfort/mind/heart. Therefore, what protects the
mind and keep the heart calm and beating peacefully is seen from the 2 nd house,
the house of Mantra.
In contrast to the 4th house, which denotes formal schooling, the 5th house
deals with learning from self-observation, reflection and experiences. Nature is the
greatest teacher, and one having a keen sense of observation can see hidden
patterns in the world and the universe. This gives rise to more profound knowledge.
Therefore, the 5th is the house of wisdom and knowledge, called the Paravidyā. The
4th house, on the other hand, governs the Aparavidyā. It is the house of Prajñā or
spiritual knowledge. From this house, the knowledge of Mantra/ Tantra/Yantra,
which is subtle, hidden and profound, is obtained. When the 5th house/lord and the
Kāraka Bṛhaspati are fortified in a Kuṇḍalī, and there is an association between

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the house/lord and the Kāraka, the native has profound knowledge. The native is
a keen observer and a natural scientist.
5th is the house of innovation and origination of a new fountain of
knowledge. Before Newton discovered Gravitation, Einstein discovered Relativity,
and for that matter, before any form of knowledge, nothing is taught in school (4 th).
Therefore, knowledge originates from the 5th house, and flows to the 4th house, like
the rays of Sūrya (natural 5th lord), flows to Candra (natural 4th lord). Therefore,
the 5th is the house of innovation, creativity, invention, and discovery. This is why
this house must be fortified, besides the Kāraka, in the Kuṇḍalī of the scientists
and Nobel laureates. This is also the house of internalising learning (4th house),
which is transformed into knowledge (5th house). Therefore, when the 4th house is
fortified, but the 5th is weak/afflicted, the native’s true knowledge is meagre, even
though he may have an excellent education. On the other hand, if the 4 th is afflicted,
but the 5th is fortified, the native may have meagre education, but his knowledge is
profound.
The Grahas in the 5th house shapes the mental framework of the native,
as it sustains the mind. It also denotes what dwells in the person’s mind and what
he likes/dislikes. Sūrya indicates the loss of a child, mainly the eldest born, or
separation from them, anger during childbirth, struggle in the middle life, living in
loneliness, love for father. Candra indicates love for the mother and the
motherland. Maṅgala: Love for co-born, knowledge of war tactics, adept in the use
of weapons, martial arts, sports, fond of cooking, knowledge of surgery; this can
indicate caesarean childbirth, which Bṛhaspati’s yutidṛṣṭi can stop. Budha: highly
intelligent, love for knowledge, love for children, adept in accounting/mathematics/
astronomy/astrology, trade, and commerce.
Bṛhaspati: love for son, fond of supreme knowledge including the Vedas,
fond of teaching, adept in the law and jurisprudence, divine attributes. Śukra: love
for daughter, fond of worldly pleasures, fond of conveyances/travel, and fond of
beautiful things. Śani: fond of stale things, laziness, fond of sleeping,
procrastinating, slow-moving. Rāhu: brilliant planner, visionary, political acumen
and diplomacy, lack of respect for preceptors, fond of all kinds of pleasures. Ketu:
lack of planning, random and erratic behaviour, headlessness, denial of what is
loved.
The Grahas owning/occupying the 5th house or having yutidṛṣṭi on
the house/lord indicate a certain number of children. The number of
children is based on the numerological figures of the Grahas. They are:
Sūrya- 1, Candra- 2, Bṛhaspati- 3, Rāhu- 4, Budha- 5, Śukra- 6, Ketu- 7, Śani- 8,
and Maṅgala- 9. The 5th house is also the 11th from the 7th house of marriage.
Therefore, the 5th should also be seen for gains from marriage or after marriage.
Ācārya Kalyāṇavarmā states (34.25-26) that if the 5th house contains a
Śubha, or is dṛṣṭied by a Śubha, or be a Śubharāśi, the native certainly begets
children. If it is different, there is an absence of progeny.
This principle is the same as that is mentioned for Siblings in ślokas 34.21-
24. The moot point is that Śubha influences on a Bhāva are beneficial to the living
relations signified by the Bhāva. The influence can occur in one of the following
ways, (1) a Śubha in the Bhāva, (2) dṛṣṭi of a Śubha on the Bhāva, (3) Śubha with
the Bhaveśa, (4) Śubha aspecting the Bhāveśa, (5) the Bhāva falling in the Rāśi/
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Añśa of the Śubhagrahas. If there are mixed influences, the Śubhas tend to protect,
while the Krūras tend to harm. If the children follow the pa h of the Śubhas, they
are protected by the Śubhas.
The Ā1ārya states that if the 5th house counted from stronger of Candra or
the Lagna has at least one Bṛhaspati’s Varga (in Ṣadvarga) or has a Śubharāśi in
it and is dṛṣṭied by a Śubha, the native has a legitimate issue. For legitimate
children, the 5th house counted from the stronger of the Lagna, and Candra should
have Bṛhaspati’s influence. Bṛhaspati ensures that the child is born from legitimate
wedlock, i.e., according to dharma. To find the Rāśi/Añśa of the 5th house, the
aāvamadhya should be determined using Śrīpati Paddhati.
Ācārya Kalyāṇavarmā continues (34.27), if the 5th house is in a Śubha
Añśa, then the number of children equals the number of Navāñśas past. The dṛṣṭi
of a Śubha on the 5th Bhāva doubles the number. If the 5th house is in a Krūra Añśa
and it is dṛṣṭied by a Krūra, there are difficulties in having children. Only after we
are assured that the children shall be born to the native we should decipher their
number by looking at the influence of Śubhas on the 5th. If there are no children
promised, what is the point of deciphering the number?
Besides the yoga mentioned by the Ācārya, we should also judge other
factors for determining the couples’ fertility. They are Santana Tithi, Bīja and
Kṣetra Sphuṭa, Sūryat Vikramapada (AS3) and Sūryat Bhāgyapada (AS9). These
are the Āruṛhas computed from Sūrya’s Rāśi, as detailed by Maharṣi Jaimini.
For determining the number of children, one of the prevalent methods is
to look at the Navāñśa passed by the 5th house Bhāvamadhya. Once their number
is identified, the factors affecting individual children should be examined to
determine whether they are strong, weak, or born. This is done by noting the
influence of the Rāśis in the Navāñśa indicating their birth, and the Grahas posited
in them.
Nog, let us revi s me yogas or adoption according to Sārāvalī 34.28 -
29. If the 5th house falls in the Vargas of Śani and dṛ ied ṭ by Budha, but without
that of Bṛhaspati, Maṅgala or the Sūrya, the native obtains progeny by authorising
his relative to beget the same for him from his wife (like the birth of Dhṛtarāṣṭra
and Pāṇḍu). A similar result prevails, if the 5th house is in Budha’s Rāśi/Añśa and
dṛṣṭied by Śani, but without the dṛṣṭi of the others, as cited before. This allows
someone else to cohabit with the wife to have a child if the native himself is
impotent. This was an ancient practice called Niyoga. In Mahābhārata when the
King Vicitravirya died childlessly, Queen Satyavati and the mother of King
Vicitravirya persuaded Maharṣi Vyāsa to have Niyoga with King Vicitravirya’s
wives, Ambikā and Ambālika, from which were born Dhṛtarāṣṭra and Pāṇḍu.
If the 5th house is in Śani’s Rāśi/Añśa and is occupied by Śani, and dṛṣṭied
by Candra, one procures a child by adoption, or by an act of purchase. An identical
effect follows when the 5th house is in Budha’s Rāśi/Añśa, occupied by Budha and
dṛṣṭied by Candra. The Kāraka for childbirth is Bṛhaspati, Sūrya and Candra.
Candra indicate pregnancy, Sūrya rules the ability to bring a new soul to life, and
Bṛhaspati gives the blessings of bringing forth the fruits of marriage.
Śani is inimical to the three Grahas. He denotes old age and a state where
the sexual drive is nil, i.e., frigidity. Likewise, Budha is also not conducive to
childbirth because he rules at a young age where the sexual drive is not developed.
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Therefore, these two Grahas are called eunuchs and are involved in adopting a
child due to the absence of natural childbirth.
There should be a preponderance of influence of Śani/Budha on the 5th
house simultaneously dṛṣṭied by Candra, the Kāraka of begetting children. The
influence of Śani/Budha on the 5th can occur in the following manner, (1) 5th falling
in Śani/Budha Rāśi/Añśa, (2) Śani/Budha in the 5th (3) Śani/Budha join the Suteśa,
(4) Śani/Budha causing Kartari yoga on the 5th house/lord.
Candra’s dṛṣṭi on the 5th is pertinent for the native to get a child because
the mere influence of Śani/Budha on the 5th indicates a lack of having children due
to infertility. Candra’s yutidṛṣṭi on the 5th house/lord indicates that the native
adopts a child and does not remain childless.
According to Ācārya Kalyāṇavarmā (34.30), if the Śani is in the 5th house
devoid of dṛṣṭi from others (Candra/Bṛhaspati/Sūrya) all is in a Saptāñśa owned by
Maṅgala, the native adopts a grown-up child without the consent of its natural
parents. If the adoption yogas are present in a Kuṇḍalī, and dṛṣṭi of Candra is
missing, then the presence of 5th house in Maṅgala’s Saptāñśa gives rise to this
yoga. The Saptāñśa of Maṅgala indicates the use of violence for procuring the child.
It can be using force, army, police or even kidnapping. The Saptāñśa of the 5 th house
should be determined by computing the Bhāvamadhya using Ācārya Śrīpati’s
method.
Sārāvalī 34.31-32 states that if the 5th house contains Sūrya and falls in
Śani’s Añśa, dṛṣṭied by Maṅgala, the children are abject. If Candra is in the 5th and
receives dṛṣṭi of Śani alone, while the 5th house falls in a Maṅgala’s Añśa, even then
the children are foolish and immoral. Children so born are Kulanāśaka as they
destroy the name and reputation of their lineage.
In this śloka, Ācārya Kalyāṇavarmā advises us to look at the Grahas
influencing the 5H in the Vargas to decipher the nature, lifestyle, destiny etc. of
the children. We observe that not all children are alike, and there are many
differences among them. There are even cases where one child is noble, and another
is wretched. How do we determine such details from the parent’s Kuṇḍalī? The
Saptāñśa Kuṇḍalī is used for that.
The yoga involves the 5th house, Sūrya-Śani-Maṅgala. Or Candra-Śani-
Maṅgala. This means, one of the Prakāśagrahas, Śani or Maṅgala, is involved in
these yogas. Sūrya in Śani’s Rāśi and Candra Maṅgala’s Rāśi are not conducive to
happiness from children. At the same time, the dṛṣṭi of the other member of the
Śani-Maṅgala tamasic pair accentuates the trouble. Sūrya becomes Nīca in a place
where Śani is Ucca indicating that they have quite the opposite vibrations.
Likewise, Candra attains Nīca in Maṅgala’s Rāśi.
The combined influence of Śani-Maṅgala is highly damaging to the living
relations of a Bhāva. For instance, Śani in the Lagna dṛṣṭied by Maṅgala can cause
mental derangement or insanity. This happens especially due to one of them in the
Bhāva while receiving aspect from the other. In the given yoga, the 5 th should be in
Śani’s/Maṅgala’s Rāśi/Añśa/Dreṣkāṇa and dṛṣṭied by the other.
If the 5th house is occupied by Maṅgala falling in many of Śani’s Vargas,
dṛṣṭied by Sūrya, one obtains a son that a stranger adopts after being cast off by
his original parents. This is a variation to the previous śloka 34.31-32 mentioned
before. In essence, the 5th should be in Śani’s Rāśi/Añśa/Dreṣkāṇa, occupied by
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Maṅgala and dṛṣṭied by Sūrya. In such a yoga, the child is abandoned by the birth
parents and are adopted by the native.
One should get cautioned under following circumstances, 5 th in Śani’s
Rāśi/Añśa, subject to Maṅgala’s yutidṛṣṭi, 5th in Maṅgala’s Rāśi/Añśa, subject to
Śani yutidṛṣṭi. This shows some adoption of a child, abandoned, sold etc. Besides
that, when 5th is in Śani’s Rāśi, Sūrya in the 5th shows something unusual.
Likewise, when 5th is in Maṅgala’s Rāśi and Candra is in the 5th.
According to Ācārya Kalyāṇavarmā (34.39), when the 5th House has
exclusively the Varga of the Candra/Śukra subject to Candra/Śukra dṛṣṭi alone,
occupied by these two alone, or, or the 5th house is in Yugma Vargas, the native
begets only female children. In contrast, i.e., 5 th in the Vargas of Ojarāśis and
having yutidṛṣṭi of Bṛhaspati/Sūrya/Maṅgala, there is the birth of only male
children.
Ācārya Kalyāṇavarmā (34.40) gives a yoga for the destruction of lineage,
i.e., absence of a male offspring, which is as follows “when Candra occupies the 10th,
Śukra is in the 7th and Krūras are in the 4th, the native’s dynasty does not descend
any further.” Classical texts, such as Phaladīpikā, mention a few other yogas.
Phaladīpikā 12.6 states the following yogas for the extinction of lineage.
(1) A Krūra in 4H, Venus in 7H and Candra in 10H, (2) Krūras in 12H, 5H, 8H and
the Lagna, (3) Śukra and Budha in the 7H, Bṛhaspati in the 5H and Krūras in the
4H. (4) Candra in the 5H and Krūras in the 8H, 12H and the Lagna
Following are the yogas given by Ācārya Kalyāṇavarmā (34.41) regarding
loss of children. (1) Maṅgala in the 5th- the children pass away as they are born. (2)
Bṛhaspati/Śukra dṛṣṭies to the said position (Maṅgala in the 5th), the loss relates
only to the first child. (3) If all Grahas aspect (Maṅgala in the 5th), then there is no
loss at all of the children.
Sārāvalī 34.42 states the following for determining prospects of wealth
from the 5th house. (1) When the 5th is occupied exclusively by Krūras, the native is
devoid of wealth, own men and happiness. (2) When Maṅgala is in the 5th, the
native is distressed or have disabilities. (3) Śani in the 5th indicates sickness. (4)
The occupations of 5th by Budha, Bṛhaspati, or Śukra confer abundant happiness
and wealth.
Ācārya Mantreśvara states that the 5th house should be examined for
intellect. In Śloka 16.15., he states that if the 5 th is in a Rāśi/Añśa of Budha or
occupied by him, the person is intelligent and open-hearted. The results are seen
when Mantreśa is dignified and obtained a Vaiśeṣikāñśa.
Undoubtedly 5th has a strong bearing on the intellect, memory and overall
psychology of the native. Therefore, it is called the Mantra Bhāva. It is from here
we see how broad or narrow-minded the person is. There should be some connection
to Budha with the 5th for the person to have the good qualities granted by the
Bhāva.
The connection is established when (1) the 5 th house is in Budha’s Rāśi/
Añśa, (2) Budha is in the 5th house in Rāśi/Navāñśa Kuṇḍalī, (3) Mantreśa conjoin
Budha in the Rāśi/Navāñśa, (5) Mantreśa is dignified in several Vargas, in Ucca/
Svarāśi/Mitrarāśi. Regarding the matters concerning the Vargas where the

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Mantreśa is well placed, the native has intellect. For Manuṣyajātaka, one should
look at the Dasavarga scheme of Vaiśeṣikāñśa.

ARI BHĀVA
मा ुलान् कशांकानाां शत्रूांश्चैव व्रणातदकान्।
सपत्नीमा रां चातप षष्ठ ावातन्नरीिये ॥् ७॥
mātulāntakaśankānām śatrūmścaiva vranādikān
sapatnīmātaram cāpi shashthabhāvānnirīkshayet ..7..
The sixth house should be judged for Maternal uncle (mātula),
doubts about death (āntakaśaṃkānāṃ), enemies (śatrūṃ), injuries
(vraṇādikān), stepmother (sapatnīmātaraṃ).
The 6th Bhāva, along with the 3rd, 10th and 11th, is a ‘Upacaya’. It is the
house of service or serving others. 6th is also the house of punishment or Daṇḍa.
Maharṣi Jaimini states that “tanau tanah daṇḍa hara”, which means 6th is the
house Daṇḍa and the 11th, which the Bhāvātbhāvaṁ of the 6th, is the house of
destruction or disappearance. The 6th is the 3rd (co-borns) from the 4th (mother);
therefore, this is the house of maternal uncles/aunts. 6th is the house of enemies
and injuries. The strength and weakness of the enemy must be seen from here. It
is always considered good to have a weak or Nīca 6 th Lord as it indicates that the
enemy is weak and can be defeated. However, to defeat the enemy, the person
would require a strong Lagneśa.
The 6th is the house of service. This determines whether the person is a
‘Karmayogi’ or not. It also determines whether the person would render service or
run a business. The place where one puts one’s effort (6th) is seen from the 10th
(action) from it, which is the 3rd house (pa ā /talent). “Śramadāna”, i.e.,
ama
rendering service in terms of physical labour in temples and worship to “Śani”, the
Lord for labour, rectify afflictions to the 6th house.
The 6th is the house of sustenance, i.e., the 2nd from the 5th house of
children. Therefore, this also sustains the life of a child. The child’s food habits and
type of food should be judged from the 6th house. The 6th house also indicates those
who serve you, i.e., the servants. If the Lagna/Lagneśa is associated with the 6th
house/lord, the native likes to do his work. If the 10th house/lord is so associated,
the native likes to employ servants to do his work. The faithfulness/ morality of the
servants should also be judged from the 6th house.
Ācārya Kalyāṇavarmā states (34.43-44) that if the 6th house is dṛṣṭied by
Śani and occupied by Maṅgala, the native suffers at the hand of his enemies.
Śubhayutidṛṣṭi keeps one free from such danger. The number of enemies
corresponds to the number of Grahas in the 6th house. It is widely believed that
Krūras in the 6th cause destruction of enemies. Generally, Krūras in a Bhāva cause
destruction of the Bhāva, unless that Krūra is the o ner of the concerned Bhāva.
However, according to another school of thought, Śubha influences on the 6 th
remove enmity, i.e., the native does not have to face conflicts. I believe it is ideal to
have dṛṣṭ“ of Śubhagrahas on the 6th for becoming free from enemies and enmity.
However, when a Graha is in the 6th house, the Kārakatvas of the Graha
becomes the source of hostility and afflictions to the native. The Bhāva owned by
that Graha also indicate the places from where the enemies arise. If Maṅgala

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occupies the 6H, the native suffers from enemies as Maṅgala is the kāraka. Such a
person must fight many battles. At the same time, if Śani also dṛṣṭies it, it can
indicate danger to native’s life due to enemies. Maṅgala-Śani combined influence
indicates danger to life. For instance, if the combination happens in the 3H, it
indicates the absence or loss of a younger sibling. Similarly, elder siblings are
absent or lost if this happens in the 11H.
On the other hand, if Śubhagrahas are in the 6H, the native does not have
to worry about enemies in life, and they don’t have to fight battles. The best among
the Śubhas, in this case, is Bṛhaspati whose yutidṛṣṭi on the 6th indicates an
absence of enemies. It is ideal to have Bṛhaspati’s dṛṣṭi on the 6th and not
placement. Because, if Bṛhaspati is in the 6th, his Kārakatvas and Bhāva ownership
suffers from a Dusthāna placement.
Before looking at whether the native is victorious/defeated in a battle, we
must check whether or not the native must fight battles. Krūras aspecting the 6th
cause battles while Śubhagrahas aspecting cause amity and peace. Also, even if
there are battles, they are resolved amicably. Ideally, 6 th should be vacant, and the
6th house/lord should be under Śubhadṛṣṭi or Śubhakartari for the native to be freed
from conflict and enemies. When the Lagneśa is strong, but Ṣaṣṭheśa is in a
Dusthāna, weak/afflicted, the enemies are defeated. The affliction can come in the
form of Nīca/Śatru Rāśi/Añśa, Asta, Grahayuddha Parājita, Krūrayutidṛṣṭi or
Pāpakartari.
Graha in Svarāśi always protects the kārakatvas of the Bhāva. When the
Ṣaṣṭheśa is strong, the enemies are strong, and when the Ṣaṣṭheśa is defeated, the
enemies are defeated. So Ṣaṣṭheśa in the 6th protects the kārakatvas of the 6H,
making the enemies stronger. So, when Śani, Sūrya or Maṅgala are in the 6th in
Svarāśi, they protect the enemy. Likewise, a Graha in Ucca/Mitra Rāśi in the 6th
protect the enemies.
If a Graha in the 6th is friendly to the Lagneśa but inimical to the Ṣaṣṭheśa,
that Graha protects the native and defeats the enemy. We know that Maṅgala in
the 6th cause the enemies to be defeated. This makes sense for Meṣa Lagna where
Maṅgala is in Kanyā afflicting the Rāśi and defeating the lord, Budha. Likewise,
Sūrya supports Maṅgala and harms the 6th. In contrast, if a Graha favours the
Ṣaṣṭheśa but is inimical towards the Lagneśa, it makes the enemies stronger. For
instance, Śani in Kanyā for Meṣa Lagna defeat the native and support the enemies
as Śani is friendly towards Ṣaṣṭheśa Budha.
Therefore, Krūras, in the 6th, certainly cause the native to fight battles as
the Grahas’ presence in a Bhāva indicates significant events in the person’s life
pertaining to that Bhāva. Krūras in 6th indicates battles while powerful Śubhas
cause absence of battles. Whether or not the native wins the battle depends on
several factors, and among them, two important factors are (1) Grahas in the 6H
and its Avasthā. (2) The relative strength of Ṣaṣṭheśa vis-à-vis the Lagneśa.
It is difficult to say who wins a battle merely by looking at the Graha
placed in the 6th. Although classics say that when Krūras such as Śani, Maṅgala
and Sūrya (even the nodes) in the 6th, the native wins the battle, however, such
judgment can be misleading unless we note whether the Graha so placed is
supporting the native (Lagna) or the enemy (6H). Asuragrahas, Śani, Śukra and
Budha protect the natives born in Asura Lagna. Likewise, Devagrahas Sūrya,
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Candra, Bṛhaspati and Maṅgala support the natives born in Deva Lagnas. On the
contrary, when an Asuragraha is in the 6H for Deva Lagna and vice-versa, it causes
defeat to the native and victory of the enemies.
For two Lagnas, we hit a challenging situation as the Lagna, and the 6L
is the same. The defeated one also cause the defeat of the other, so this is a kind of
checkmate or draws in the war. The Lagnas are Vṛṣabha and Vṛścika. Such natives
usually end up with a compromise. Also, we should note that the Bhāva (Lagna or
6H), when conjoined or dṛṣṭied by its Lord, attains strength. So, for Vṛṣabha Lagna,
if Śukra is in the Lagna or dṛṣṭies the Lagna, the native wins the battle and vice-
versa.
When the Lagneśa is in the 6H, it can cause defeat to the enemies as
Lagneśa behaves like the Sūrya, burning the relation of the house it goes. On the
contrary, 6L in the Lagna can cause defeat to the native as the native is forced to
fight the war without willingness, as the enemies are at the door.
According to Ācārya Mantreśvara (16.16), the following yogas subject the
native to constant and intense annoyance from enemies, which cannot be easily
remedied. (1) Krūras in the 6th. (2) Lagna in yutidṛṣṭi with a powerful Ṣaṣṭheśa. (3)
Lagneśa in the 6th. (4) Ṣaṣṭheśa in a Kendra, (5) Lagneśa having Krūrayutidṛṣṭi
All kinds of hostility, disputes, litigations, battles, wars, courtroom
battles, attacks, afflictions, accidents, injuries, pathogenic diseases such as
typhoid, pneumonia, HIV, etc., need to be seen from the 6H. 6H signify troubles
that are coming from external sources in native life. Ṣaṣṭheśa is in one of the four
Kendras indicating an attack on one of the four pillars of life 1st- right attitude and
action, 4th- happiness, 7th- interaction with the external world and 10th- success and
achievements.
The Ācārya continues (16.17) that if the Lagneśa is stronger than the
Ṣaṣṭheśa and, is in the Rāśi/Añśa of a Śubha, dṛṣṭied by a Śubha and a powerful
Sukheśa is in a Kendrakoṇa, the person is hale and hearty, endowed with a strong
constitution and enjoys all comforts and happiness. When the Ṣaṣṭheśa is afflicting
the Kuṇḍalī by being in the Lagna (or Kendra), the Lagneśa should be strong to be
able to fight back and resist the troubles in life. If the Lagneśa is devoid of strength,
the native is defeated in the battles and conflicts. So Krūras should not have
yutidṛṣṭi with the Lagneśa, or the Lagneśa should not be placed in a Dusthāna,
Nīca/Śatru Rāśi or subject to Pāpakartari.
Suppose the Lagneśa is stronger than the Ṣaṣṭheśa by Śubhayutidṛṣṭi,
placement in Ucca/Mitra Rāśi/Añśa or a Susthāna (Kendra/Trikoṇa) etc. Under
such circumstances, the native can overcome the troubles and challenges posed by
the enemies. At the same time, the strength of the 4th and its lord indicate
happiness, comforts and luxuries are not hindered. According to Ācārya
Mantreśvara (16.18), when one of the following yogas are present in a Kuṇḍalī, the
enemies are defeated. The Ṣaṣṭheśa is in a Dusthāna in a Nīca/Śatru Rāśi or is Asta,
or Lagneśa is stronger than him, or Sūrya is in the 9th house.
Now, how to decipher troubles in a native’s life? Phaladīpikā 16.19 states
that the following Bhāvas prove inimical to the native concerned, (1) that owned by
the Graha associated with the Ṣaṣṭheśa, (2) that occupied by the Ṣaṣṭheśa and, (3)
that owned by the Graha in the 6th house. The areas of life where the native has to

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face fights, battles, litigation, enmity, disputes etc., can be seen from the Bhāva
afflicted by the 6th house/lord.
In a Kanya Lagna and Meena Rāśi Kuṇḍalī, Maṅgala is in the 6H from the
Janmalagna, indicating discord with people ruled by 3rd and 8th ruled by Maṅgala.
3H= siblings, 8H= health. Maṅgala’s natural kārakatvas is also that of siblings.
Ṣaṣṭheśa is in the 11th indicating elder sibling, good friends etc. The elder sibling is
a major thorn in the foot of the native, causing troubles, suffering, humiliation etc.,
in the person’s life.
Maṅgala is also the kāraka of siblings, confirming the same. Ṣaṣṭheśa Śani
placed in the 11th indicating that some good friends also cause troubles and
suffering. Indeed, one of her very good friends caused her intense suffering and
humiliation. Between the Lagneśa and 6L, Lagneśa is in Meṣa with an Uccagraha
but placed in a Śatrurāśi and with Ketu-Sūrya causing much burning in the
person’s life. Also, Lagneśa is in the house of misfortune (8th). The Ṣaṣṭheśa is a
Śubha Rāśi/Bhāva, is powerful.

DĀRĀ BHĀVA
जायामध्वप्रयाणां च वातणज्यां नष्टवीिणम्।
मरणां च स्वदेहस्य जाया ावातन्नरीिये ॥८॥
्
jāyāmadhvaprayānam ca vānijyam nashtavīkshanam
maranam ca svadehasya jāyābhāvānnirīkshayet..8..
From the seventh house, we should judge the following- wife
(jāyā), travel (madhvaprayāṇaṃ), trade (vāṇijyaṃ), loss of sight
(naṣṭavīkṣaṇam), death (maraṇaṃ), own body (svadehasya)
7th is the 3rd Kendra, after the Lagna and the 4th. Kendras are the
foundation pillars of a Kuṇḍalī and, therefore, very important. 7th is the
Bhāvātbhāvaṁ of the 4th and the 10th house; therefore, it is also seen for happiness
(4th) and action (10th). It is the Rāśi that is descending on the western horizon, and
therefore, is called the descendant. It is 180° opposite of the Lagna; therefore, its
Bhāvamadhya always falls in the 7th house from the Navāñśa Lagna in the
Navāñśa Kuṇḍalī. This is also the house of opposition, battle and war.
7th is a vital house from several aspects. It indicates one’s innermost
desires, carnal desires, character, value systems, etc. 7 th, being the house that
indicates the private parts, is also especially important in determining the sexual
attitude of the native. 7th is important because it provides the ability to bring forth
new life in the form of progeny. Without procreative organs, there is no opportunity
to bring new life.
A person’s general well-being should be determined by how good or bad
the 7th house is and its effects on the 4th/10th houses of the person. Therefore, 7th is
the ‘Naisargika’ Bhāva of Lord Śiva, who is depicted in the form of Śiva Liṅga. He
is the lord of wellbeing or Kalyana.
Since the 7th house deals with one innermost desire and procreation, it is
the Kārakabhāva for rebirth. It is also the 8th house (longevity) for the 12th house
(mokṣa), indicating one that causes a delay in attaining Mokṣa and cause rebirth.
This Bhāva should be judged to decipher why an individual is reborn and did not
attain Mokṣa. In Puṇyacakra, which is prepared at the moment of death and the
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7th house indicate the precise nature, why, when, and where one will take rebirth.
A Pāpagraha in the 7th ensures Punarjanma or rebirth. Worshipping Lord Śiva in
the Liṅga form helps overcome one’s bondage and be freed from the shackles of
rebirth.
The 7th house is reflective of the inner self of the person. It is reflective of
the ‘Ayana’ of the person. The ownership/occupation/aspect of the 7th Bhāva
indicates the extent to which a person bears a character, disposition in life, whether
the person is reborn or attains Mokṣa. Any affliction to the 7th would be detrimental
to the person’s development as a good social being. Therefore, the 7th is a vital
Bhāva that holds the key to the success or failure of life. To determine the strengths
and results of the native’s chart, the 7th house, 7th Lord, and its pada (A7) become
significant.
7th is the house or opposition/battle/war. It indicates whether one can
attain victory. A weak 6th Lord and a strong 7th house ensure the defeat of the
enemies. 7th Bhāva of the naisargika bhācakra is ‘Vanijsthāna,’ meaning the house
of trade and commerce. It is the Bhāvātbhāvaṁ of the 10th house, i.e., application
of one’s honour, authority and control. It is the house of partnership, as this is the
house of relationship.
Maṅgala in the 7th indicates Kuja Doṣa that caused the separation of Devī
Sita from Lord Rāma. The Upāya of Maṅgala in the 7th is Hanumāna. Maṅgala in
the 7th could mean separation, incompatibility, anger on the wife/ business partner.
However, the Sva/Ucca/Mitra Rāśi of Maṅgala in the 7th mean that the person is
not only physically strong (like Bhima) but also mentally because, from the 7 th,
Maṅgala dṛṣṭies the Lagna.
Śukra in the 7th indicates love for beautiful things, a strong desire for sex,
beautiful wife/partner, desire for material luxuries of life (Bhāvātbhāvaṁ of 4th), a
robust physique with sexual appeal, attractive body, etc. Śani in the 7th indicates
the dirty side of sex and other likings, a delayed marriage, spouse/partner being
older than self. This also means that the spouse could be older (matured) in
thoughts, disposition, age, or there could be separation or disharmony. The desire
for sex could even be a carnal desire, i.e., without discretion for caste, creed, and
levels.
Bṛhaspati in the 7th is considered the best placement in the 7th. The
Devaguru could never do anything wrong. Therefore, he indicates the best for the
person’s overall well-being, particularly in a female’s chart indicating absolute
chastity. He indicates the chaste desires of the person. Sūrya in the 7th indicates
that the spouse/partner is dominating in nature, regal/authoritative in disposition,
angry/hot-natured, reddish complexioned, strong physique/mind, a burning and
never-ending desire for sex and all things that are rich and royal.
Candra in the 7th indicates beauty, cool disposition, strong mind,
charming, regal taste, splendorous mannerisms, dressing, urge for good and clean
sex, white complexioned wife, good insight to trade, gullible, etc. Rāhu in the 7th
indicates a sinister nature, strong lust, filthy sex, brutality, dirty thoughts, inclined
to prostitution, gambling, and the likes. However, if Rāhu is in a Śubha Rāśi/Añśa,
subjected to Śubhakartari or Śubhayutidṛṣṭi, he indicates better things of life and
material fulfilment. Propitiating Lord Śiva with Rudrābhiṣeka to control and calm
the wild and passionate desires is the best Upāya for Rāhu. Ketu in the 7th indicates
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a sickly spouse. The partner/spouse is a spiritual person. It could also indicate a

nagging (Ketu) partner. An afflicted placement could mean sickness, an unsteady
mind, general destruction.
Dāreśa in the 6th means the spouse becomes an enemy where faithfulness
or fidelity is doubtful. This could be redeemed only with a strong and benevolent
Bṛhaspati in the chart. Dāreśa in the 9th would mean that the Bhāgya of the person
turns for the good after marriage.
Ācārya Kalyāṇavarmā states (34.45-46), if the 7th house is occupied by any
of Bṛhaspati, Candra, Śukra and Budha, or dṛṣṭied by them, or owned by them, or
in their Rāśi/Añśa one begets a wife corresponding to the concerned Graha/Rāśi. In
contrast, if the 7th house contains the Krūras, Śani/Maṅgala/Rāhu/ Ketu/Sūrya, or
fall in Krūra Rāśi/Añśa, the wife suffers early demise, or there is separation. These
results should be deduced from the Lagna and Candra, the stronger of them having
more significance. If Candra is in the 7th along with Śani, the native marries a
widow.
The Ācārya further states (34.47-48) that the number of wives corresponds
to the number of Grahas aspecting the 7th or the Navāñśas past in the 7th house.
There is a single wife, if Siṅha, Meṣa, or Vṛścika rise in Navāñśa, or if Budha and
Bṛhaspati join in the 7th house. If the 7th is in several Vargas of Śukra/Candra or is
occupied by these two, there is a plurality of wives. Especially Śukra in the 7th cause
such an effect.
Bṛhaspati and Śukra related to the 7th house confer a bride of the same
caste, while the Sūrya, Maṅgala, Śani and the Candra denote a female belonging
to a mean-order. As per Ketumala Ācārya, Śukra and Candra related to the 7th
house indicate a relationship with prostitutes.
According to Sārāvalī 34.50-51, Maṅgala in the 7th makes one go without
a wife. If he is, while so posited in dṛṣṭied only by Śani, the wife certainly passes
away. In the 7th, 5th, or 9th, Maṅgala and Śukra indicate that the native begets a
languid or disabled wife.
Ācārya Kalyāṇavarmā states (34.53-55) that if Śani occupies the Lagna,
while Śukra is in the 7th identical with the Gaṇḍa Rāśi and the 5th is bereft to
Śubhadṛṣṭi, the person acquires a barren wife. One is devoid of a wife and children,
if Krūras occupy the Lagna/12th/7th, while Kṛṣṇa Candra is in the 5th. Besides this,
both the native and his wife are immoral if the 7 th house falls in several Vargas of
Śani/Maṅgala and Śukra is posited in the 7th dṛṣṭied by Śani/Maṅgala.
Lagna indicates happiness in life, including happiness from wife and
children. Krūras here indicates miserable life. 7H is the house of the relationship.
The partner from the outside world walks into the native’s life through this house.
Hence, 7H is considered a doorway. 12H is the house of sexual pleasure. Not all
partners who walk into native’s life through 7H indicate sexual partners. Only
some of them become sexual partners. While the 3H rules sexual act, whether or
not the native attains satisfaction is seen from the 12H. Krūra affliction to the 12H
also indicates frigidity.
2nd/8th indicates the quality of the married life is impacted by the 2 nd house
in males and 8th house in females. One may note that these houses are also
important for financial prosperity. In addition, Kṛṣṇa Candra in the 5H indicates
that the kāraka of pregnancy Candra is weak and the Bhāva promising childbirth
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is also weak. A committed married life is essential to a happy and prosperous

society. Lack of commitment between the parents make the child’s life lack
stability, and they grow up with some scars in their memory.
According to Sārāvalī 34.56, when Budha and Śukra occupy the 7th house,
the native is bereft of wife and children. If, however, this yoga receives the dṛṣṭi of
a Śubha, there is the obtainment of a wife at an advanced age.
7th is a key house of wealth. It is said that placement of the Dhaneśa in the
7H cause Śrīmanta yoga, a strong Dhana yoga, indicating blessings of Śrī or Devī
Lakṣmī. Candra carries the vibrations of the 2nd house as it is it’s Mūlatrikoṇa
Bhāva and Ucca Bhāva. It is the governor of good and current assets (fluid wealth).
Its placement in the 7H brings the influences of the 2H on the 7H causing a yoga
equal in vibrations to the Śrīmanta yoga.
Candra-Śukra conjoined in 7H cause Yānavanta yoga (Jaimini) which
gives luxuries and comforts of all kinds, good conveyances etc. Śukra is the Kāraka
of comforts and luxury goods, and beauty products. Such natives earn from trade
or business in female and beauty products. Candra-Bṛhaspati cause Gajakesari.
Bṛhaspati being the kāraka of wealth and savings, such native can save much
wealth. They also earn from trading money (i.e., lending and interests). This yoga
also makes one famous as both Bṛhaspati and Candra, the kāraka for fame, aspect
the Lagna.
Candra-Budha yuti can bestow wealth from trade and commerce as Budha
is the kāraka for that. The same yoga, if influencing the 2H or 11H can cause loss,
especially waning Candra in the 2H (or 11H) and dṛṣṭied by Budha. In relationship
matters, this can indicate the person running after several relationships. Budha in
7H indicates many friends, while the conjunction of Candra indicates emotional
attachment to several women. Purāṇas mention that Budha is born as an
illegitimate child due to the immoral relationship of Candra with Tārā, the wife of
Bṛhaspati.
According to Ācārya Mantreśvara (16.20), if the 7th house is subjected to
Śubhayutidṛṣṭi, the Dāreśa is powerful, the wife is virtuously disposed of. She lives
happily with her husband, is blessed with children and is endowed with all good
qualities. This is a general principle in any Bhāva analysis. A Bhāva prospers when
Śubhagrahas are in the Bhāva, Śubhagrahas aspecting the Bhāva, the Bhāveśa is
in a Kendrakoṇa, Dhana, Lābha. Kendrakoṇa lord having yutidṛṣṭi on the Bhāvam,
the Bhāveśa is well placed in the Navāñśa, and the Añśeśa of the Bhāveśa is well
placed in the Rāśi Kuṇḍalī.

RANDHRA BHĀVA
आयु रणां ररपुां चातप दुगं मृ िनां था।
गत्यनुकातदकां सवं पश्येरन्रातिचिणः॥ ९॥
āyu ranam ripum cāpi durgam mrtadhanam tathā
gatyanukādikam sarvam paśyedrandhrādvicakshanah ..9..
The eighth house should be judged for Longevity (āyu), battle
(raṇaṃ), weaknesses and enemies (ripuṃ), forts (durgaṃ), the wealth of
the dead (mṛtadhanaṃ), that happened in the past or shall happen in
future (gatyanukādikaṃ).

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8th is the house of longevity. The Bhāvātbhāvaṁ of the 8th, i.e., the 3rd is
also a house of longevity. The 12th from these places, i.e., the 2nd/7th, are the houses
of death. The number eight is associated with Asta Siddhi, or the eight special
occult power attained through years of Tapasyā. 8 th is also the house of
transformation, where the physical body is transformed into a spiritual or subtle
body. The transformation of the body is visible in the case conversion of a caterpillar
to a butterfly.
One’s longevity is seen from the 8th house. A fortified 8th house/lord and
the Lagna/Lagneśa confers long life. There are four types of Āyuṣa, viz., (1)
Dīrghāyu (long life- beyond 90 years); (2) Madhyāyu (middle life- 32 to 75 years);
and (3) Alpāyu (short life- 20 to 32 years); while the fourth type called the Bālāriṣṭa
(0 to 20 years). Dīrghayu is generally considered good as it generally indicates that
one is lived long enough to overcome one’s desires. In general, longevity is governed
by three Bhāvas, viz., the Lagna, the Randhra and the Karma. This is called the
method of three Lords.
The 8th house also denotes one’s shield or armour, which must be pierced
for the enemy to kill the person. Therefore, the 8th is related to forts and fortresses.
The Randhrāñśa (D8) is seen for matters concerning death. The Grahas in the 8th/
3rd house indicates death’s circumstances or the diseases that caused death. The
placement of the Randhreśa indicates weaknesses cause the body part weakened
by disease, mostly congenital or that. One should, therefore, examine the 8th house/
lord, Graha occupying, aspecting or owning the 8th house for ascertaining the
physical strengths and weaknesses.
While the 8th indicates longevity, the 7th being the 12th to 8th indicates loss
to longevity. A strong 7th indicates overindulgence in sex, which causes loss of
longevity. Loss of semen, which is a vitality, cuts short the length of life. Thus the
7th, which is opposite to celibacy, affects the longevity of life very much. Strong
Śukra’s activity is thus an enemy of longevity. 8th house is owned by Maṅgala, who
stands for celibacy. Therefore, celibacy promotes good health and longevity.
8th is also the house of Mṛtadhanam, meaning the inheritance form of
legacies and insurances. It is the house of unearned wealth, which also includes
gambling. 8th is the house of uncalculated risks, whereas the 5th is calculated/
planned risks. The 8th, along with the 6th and 12th, is called the ‘Dusthāna’, which
means evil houses, causing injuries, diseases and losses. Candra in 8th is
undesirable as he attains Maraṇakāraka Avasthā. The muhurta when Candra is
in the 8th house of Janmarāśi, and Janmalagna leads to failure.
According to Ācārya Kalyāṇavarmā (34.74), the native suffers from
pulmonary and spleen disorders apart from tuberculosis, if Candra is hemmed
between Krūras, as Śani occupies the 7th house. This important principle
introduces the subject of determining health troubles from the Kuṇḍalī. Few factors
need to be seen to determine the diseases a native is afflicted with; Bhāva mapped
to a specific body part, Kāraka of the body part, afflicting Graha.
When the Bhāva and the Kāraka are afflicted, then the native suffers from
disease in that body part. There could be numerous possibilities for diseases in the
afflicted body part. Therefore, the nature of the diseases should be known from the
afflicting Graha. The affliction of Candra/7th by Śani causes pulmonary, spleen
disorders and tuberculosis. Śani is a Vāta pradhāna (predominant) Graha and is
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cold. Candra rules the Jalatattva Śani’s dṛṣṭi on the Lagna from the 7th indicate
that the native suffers troubles due to vitiation of Jalatattva in the body due to cold
and Vāta pradhāna Śani.
When there is a parivartana between Sūrya and Candra in the Navāñśa,
the native suffers from phlegmatic disorders. When Sūrya and Candra join in a
Rāśi having identical longitudes, the native is emaciated at all times. If Sūrya
respectively occupies the 8th, 2nd, 6th and 12th, Candra, Maṅgala and Śani, the
native loses his eyes due to the affliction caused by the strongest of the two. Sūrya
and Candra govern eyes. The left eye is governed by Candra, while Sūrya governs
the right eye. Likewise, 12H governs the left eye while 2H governs the right eye.
The governorship of the left and right eye are reversed in the female nativity. In
this combination, the Graha Bhāva yogas are (1) Sūrya- 8H, Candra- 2H, (2)
Maṅgala- 6H, Śani- 12H.
Sūrya in the 8H aspecting the 2H with Candra and Maṅgala in the 6H
aspecting Śani in the 12H. Candra and Śani in the 2H and 12H and affliction of
Sūrya being placed in the 8H; all these combinations indicate that the native loses
his eyes due to the strongest among Maṅgala and Śani. Maṅgala indicates injuries
etc., and Śani indicates diseases. In general, whenever Maṅgala and Śani jointly
afflict Sūrya and Candra, the native loses his eyesight. This can happen in some of
the following ways: Sūrya and Candra join in a Rāśi and hemmed by Śani and
Maṅgala; Sūrya and Candra are jointly dṛṣṭied by Śani and Maṅgala; Sūrya and
Candra are conjoined with Śani and Maṅgala; Śani is in 4H from Maṅgala and
Sūrya, and Candra is between Maṅgala and Śani; Śani and Maṅgala are in the Rāśi
of Sūrya and Candra, i.e., Siṅha and Karka and powerless Sūrya/Candra.
Regarding ear troubles, Sārāvalī 34.77 states that when Krūras occupy
the 6th, 11th, 3rd and 5th, the native suffers from ear defects, provided there are no
Śubhadṛṣṭi. Krūras in the 7th devoid of Śubhadṛṣṭi produces dental afflictions. The
affliction to the 3H-11H houses indicates ear troubles. 3H rules the ears while 11H,
hearing.
According to Sārāvalī 34.78, there is a mental disorder when Śani occupies
the Lagna, while Maṅgala is in the 5th/9th. Alternatively, while being in the Lagna,
Śani conjunct Kṛṣṇa Candra also causes mental afflictions.
According to Phaladīpikā 16.21, persons in whose Kuṇḍalī the Randhreśa
is in a house other than a Kendra and is also weaker than the Lagneśa should be
declared to be long-lived and free from anxieties, obstacles and miseries. The 8H is
a very tricky house as this governs over both important positive and negative
portfolios in life. While it governs overall misfortune and crisis, being the 12H from
the 9H of fortune, it also governs over longevity.
For longevity, 3H is also important as it is 8H from the 8H, hence become
governor of the longevity according to Bhāvātbhāvaṁ. The 8L should not be placed
in the Kendra, i.e., Lagna, 4H, 7H and 10H, as it indicates misfortune in that area
of life. It is advisable to have Lagneśa stronger than the 8L for the native to
overcome overall misfortunes, i.e., anxieties, obstacles and miseries. The 8L should
be powerful for long life as its weakness is opposed to longevity. According to SJC
tradition, the Randhreśa should ideally be placed in a Kendra from the 8 th house
instead of the Lagna. Ideally, Randhreśa should be dṛṣṭied by Naisargika Śubha,
which offer protection from the misfortune heaved by the Randhreśa. If the
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Randhreśa is Sūrya or Candra, endowed with brilliance, the Lord does not carry
the blemish of the Lordship of the 8th.

BHĀGYA BHĀVA
ाग्यां श्यालां च िमं च भ्रा ृपत्न्यातदकाांस् था।
ीथययात्रातदकां सवं िमयस्थानातन्नरीिये ॥् १०॥
bhāgyam śyālam ca dharmam ca bhrātrpatnyādikāmstathā
tīrthayātrādikam sarvam dharmasthānānnirīkshayet ..10..
The following should be judged from the ninth house- Luck
(bhāgyaṃ), wife’s brother (śyālaṃ), righteousness and religion
(dharmaṃ), brother’s wife (bhrātṛpatn), pilgrimages (tīrthayātrādikaṃ).
9th house is the last and the final Trikoṇa among the three Trikoṇas, 1/5/
9. Among the Trikoṇa, the 9th rules the past, the Lagna, the present and the 5th
house, the future. The 9th is the house from where we arose, and the 5th is the house
that arises from us. The 9th is the house of Viṣṇu, the Lagna, Lord Brahmā and the
5th, Lord Śiva, governing the Trinity, OM, from Lagna to the 5th house, in the order,
1st-9th-5th. 1st house deals with birth, the 9th is the house of Dharma, and the 5th is
the house of prosperity. One who follows the path of Dharma (9 th), the Dharma
looks after the person and grants a good future (5th).
The 9th is the house of Divinity, Dharma and is governed by Bṛhaspati and
Sūrya. Bṛhaspati is the Kāraka for divinity or divine blessings in our life. In
contrast, Sūrya governs Dharma, the righteous path, temples/shrines, where
people go for getting the blessings (Bṛhaspati) of the Devatās (Sūrya). When
Bṛhaspati and Sūrya are powerful and are associated with the Lagna/Lagneśa,
Karma/Karmeśa, Bhāgya/Bhagyeśa, the native is on a righteous path. Bṛhaspati is
the governor of Divinity, and Sūrya in the form of the Devatā, i.e., Mūrti/Temples
etc. The 9th is the house of destiny and also the destination. The objective and
purpose of one’s life are known from this house. It is like the lighthouse that guides
the ships to reach the right destination in the open waters. The Kārakas, Bṛhaspati
and Sūrya are also connected with one’s birth.
The 9th house also reflects the past karma of the person, mainly the good
Karmas that earn spiritual merit. The good deeds in one’s life determine the quality
of life one would lead in the next birth. The physical body perishes, but the ātma
carries accumulated karma through every re-birth. It is based on the spiritual
merit of the past life; one gets good luck in this life. Therefore, the 9 th house is also
the house of ‘Bhāgya’, indicating what is destined for the native in this life. When
the spiritual merit of the past lives is high, one is born with a fortified 9th house/lord
and the Kārakas Sūrya/Bṛhaspati. In such a Kuṇḍalī, the 9th Lord from the
Lagna/Candralagna are in Śubha Rāśi/Añśa, and the 9th house itself is Śubha
Rāśi/Añśa.
9th is the house of the temple/shrine. A powerful 9th house/Sūrya and their
interrelationship indicate that the native constructs temple or donates for temple
construction. A weak/afflicted 9th Lord/Sūrya or a bad relationship of the Lord from
the Kāraka (dusthāna) indicates that the native shall destroy/desecrate temples. If
too many Krūras influence the 9th house/lord and the Lagna/Lagneśa are also

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weak/afflicted, the native leaves his own Dharma and adopts someone else’s. Or
the native is simply an atheist.
The 9th house is the most important in a Kuṇḍalī after the Lagna. It
reflects the principles/ideals of a person and to what extent they follow them. A
fortified and Śubha influenced 9th house denotes a moral life, and the opposite holds
in the case of afflictions of the 9th. A Sambandha between the 9th and the 10th Lords
indicate “Dharmakarmādhipati Yoga”, making one highly righteous and a follower
of Dharma.
The 9th is the father’s house, and the father’s wellbeing should be
examined from this Bhāva. According to Phaladīpikā 16.22., when Maṅgala/Sūrya
is in the 9th, and the Bhagyeśa is in a Dusthāna or subject to Pāpakartari, the father
dies soon after the native’s birth. This śloka clearly states that the 9th should be
seen from the matters concerning the father and not the 10th house, as some people
believe.
Certain conditions cause the early demise of the father. If more of these
conditions occur simultaneously, the father meets his demise early in the native’s
life. The condition Maṅgala/Sūrya in the 9H. Both are Agnitattva Grahas and cause
the death of the people concerning the Bhāva where they are in. If they conjoin in
a Bhāva, then the affliction is severe.
Similarly, Śani-Rāhu indicates health troubles, separation or denial of a
relation in the native’s life. The father occasionally leaves the mother before the
native is born or immediately after birth. In such cases, Śani and Rāhu are
instrumental in causing separation. In general, the Agnitattva Grahas Sūrya/
Maṅgala/Ketu cause death/troubles while Vāyuttatva Grahas Śani/ Rāhu cause
separation/absence of the relation from native’s life.
Therefore, when Sūrya/Maṅgala (or Ketu) are in the 9th, it can affect the
father’s health. At the same time, if the Bhagyeśa is in a Dusthāna, the father
suffers misfortunes and losses. The situation is worsened if the 9th house/lord is
under Pāpakartari yoga. A wise Jyotiṣī should look at both the intensity and the
nature of the trouble caused by negative yogas of the 9H and the Bhagyeśa and
pronounce judgment.
Ācārya Mantreśvara states in 16.23, that if Sūrya in the case of a day birth
or Śani in the case of a night birth is well placed and dṛṣṭied by Śubhagrahas, and
if the Bhagyeśa is powerful, the father lives for a long time. For health and
longevity, the Sthirakāraka of the relations should be looked at. For the father,
Sūrya becomes the Sthirakāraka for day birth, whereas his son, Śani, becomes the
same for night birth. The Sthirakāraka should be placed in strength, Ucca/Sva/
Mitra Rāśi, Susthāna (Kendrakoṇa, Dhana, Lābha) and under Śubhayutidṛṣṭi or
Śubhakartari etc. give long life to the concerned relation. The 8H and the
Randhreśa from the Bhāva should also be fortified. For the father, the 4th
house/lord should be fortified. Affliction to the 8th house/lord from a Bhāva/ Kāraka
causes the early demise of the concerned relation.
According to Phaladīpikā 16.24, when the luminaries are in Trikoṇa to
Śani and Maṅgala, the child is abandoned by both the parents and, thus, orphaned.
But if they are dṛṣṭied by Bṛhaspati, the child is long-lived and happy.
For instance, let us examine a case of an adopted girl. Dhanu Lagna-
Maṅgala; 2H-Sūrya; 3H-Bṛhaspati/Śukra/Budha; 6H-Ketu; 7H-Candra/Śani; 12H-
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Rāhu. This is the Kuṇḍalī of an adopted girl. Sūrya is the Bhagyeśa from Maṅgala
placed in the Lagna. Sūrya is, however, not directly connected to Śani by placement
or lordship of Rāśi. The only connection is that Sūrya is in the Rāśi owned by the
Trikoṇa Lord from Śani (Śani himself). Candra is in a Trikoṇa to Śani. Now we can
see the connection of Sūrya and Candra with Trikoṇa from Maṅgala. Sūrya is the
Trikoṇeśa from Maṅgala. Candra is not connected to the Trikoṇa by lordship or
placement, but it is aspecting Maṅgala.
In another case of Mīna Lagna Jātaka adopted girl, Lagna- Sūrya/Śukra/
Budha; 3H-Bṛhaspati/Maṅgala; 5H-Ketu; 8H-Candra; 10H-Śani; 12-Rāhu. From
Śani, Sūrya owns the 9H. Candra is aspecting the 5H from the 11H. From Maṅgala,
Sūrya is with the Mantreśa Budha. Candra is connected to Maṅgala by the common
Rāśyeśa, Śukra.
Ācārya Mantreśvara shares a yoga of living under the care of a foster-
father. He states in Phaladīpikā 16.25 that when Śani owning the 9th house occupy
a Cararāśi devoid of Śubhadṛṣṭi, and Sūrya is in a Dusthāna, the child lives under
the care of a foster-father. In this yoga, there is 9th house/lord association with
Cararāśi; the influence of Śani on the 9th house/lord; Sūrya is in a Dusthāna or
otherwise afflicted.
According to Ācārya Mantreśvara 16.26, when the 9th house/lord is in a
Cararāśi is subject to yutidṛṣṭi of Śani and, the Vyāyeśa is powerful, the child
adopted by others. This is a continuation of the previous śloka. This reinforces the
connection of Śani and Cararāśi with the 9th house/lord. Furthermore, the Vyāyeśa
should be powerful. Lagna represents the birthplace/ birth circumstances/ birth
home etc. the 12th house denotes the loss of the birthplace/ birth home as the native
is moved to the home of foster parents.
In this case of Dhanu Lagna Jātaka which we have seen before, Lagna-
Maṅgala; 2H-Sūrya; 3H-Bṛhaspati/Śukra/Budha; 6H-Ketu; 7H-Candra/Śani; 12H-
Rāhu, we have earlier seen the connection of the Bhagyeśa with Śani and Cararāśi.
Now we also see that the Vyāyeśa is in the Lagna in Mitrarāśi, indicating that the
12th house is strong, indicating loss of birth home. Rāhu’s placement in the 12th
house accentuates this, which causes moving away from the roots, i.e., birthplace/
birth home.

KARMA BHĀVA
राज्यां चाकाशांवृतिां च मानां चैव तप ुस् था।
प्रवासस्य ऋणस्यातप व्योमस्थानातन्नरीिणम्॥ ११॥
rājyam cākāśamvrttim ca mānam caiva pitustathā
pravāsasya rnasyāpi vyomasthānānnirīkshanam ..11..
From the tenth house we should judge Kingdom (rājyaṃ), rise to
the sky (ākāśaṃ), profession (vṛttiṃ), honour (mānaṃ), father
(pitustathā), foreign stay (pravāsasya), debts (ṛṇa).
There are four Kendras in a Kuṇḍalī that represent four foundation
pillars, or the Puruṣārthas. The Puruṣārthas are the primary goals of human life,
and they are Dharma, Artha, Kāma and Mokṣa. Lagna is Dharma, 10th is Artha,
7th is Kāma, and 4th is Mokṣa. Each Kendra controls two other houses, giving rise
to four Trikoṇas. Lagna governs the Dharma Trikoṇa or Agni Trikoṇa, 10th governs

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the Artha Trikoṇa, or the Pṛthvī Trikoṇa, and 7th governs the Kāma Trikoṇa, or the
Vāyu Trikoṇa, and the 4th governs the Mokṣa Trikoṇa, or the Jala Trikoṇa. The
Dharma Trikoṇa is associated with the horizon or Sūryodaya, the Arta Trikoṇa is
associated with the Sky over the head (Svarga/Zenith), or Noon time, the Kāma
Trikoṇa is associated with the western horizon/descendent, or Sūryāsta. The Mokṣa
Trikoṇa is associated with the sky that is right below the foot on the other side of
Pṛthvī (Pātāla/Nadir), or Midnight.
Among the four Kendras, the most powerful influence in our lives is the
Artha Kendra, also called Daśama Kendra, the Madhya Lagna, the Svarga Lagna,
or the Daśama Lagna. The portion of the sky that is right above us, influences and
governs our lives, like a Government or a King governs its subject. It is like a king
sitting on the throne and directing our lives. The King, who Sūrya signifies, is the
agent of God, who is sent to direct our life, like the horses in a cart, directed by the
charioteer. Life without a governor and a chariot without a charioteer are out of
order.
Artha stands for wealth as well as achievement or success in
undertakings. It is where we feel that we are in the sky or the cliff of a mountain.
For a mountaineer, it is the joy when he is on the mountain cliff he is climbing for
days. This Bhāva gives us a sense of purpose to bring us honour and a feeling that
“Wow - I have done it!” Therefore, the Karma Bhāva, i.e., the actions that motivate
and drives us. It is as much the Bhāva of honour, authority and the throne. There
is a throne in everyone’s life, in which one wishes to become the King and be seated
on the throne. That prods and motivates the person to put all effort in that direction
to reach the throne. This throne is personal and is in an individual’s mind, but this
drives one.
The 10th shows the karmic direction in one’s life, and it must be seen along
with the 9th, which shows the person’s dharma. Dharma or the 9th is one’s duty, i.e.,
what one is expected to do. One must follow one’s Dharma at all times because that
gives an order to society. A father must follow the Dharma of the father, a mother,
the mother, a husband, the husband, etc. When everyone follows their Dharma, the
world is in order. Dharma creates orderliness which is at the core of sustaining the
universe. Only when something becomes disorderly, things become chaotic and
disrupt society and the world at large. “dharmo rakṣati rakṣitaḥ” means that the
Dharma protects those who protect the Dharma. A sambandha between the 9th
(righteousness) and 10th (action) makes the Karma of the person imbibed with
Dharma. Such a person is a living example of “Karma yoga”, i.e., the performance
of one’s Karma according to Dharma, not based on personal benefits/desires/
agenda. When one performs Karma according to one’s Dharma, the Dharma looks
after the person, and he does not have to worry about the outcome or the reward.
Lord Śrī Kṛṣṇa advises Śrī Arjuna in Bhagavadgītā, that, you perform your
Dharma, which is to fight and protect people/homeland for a Kṣatriya, and not
swayed by emotions. “tasmāt sarveṣu kāleṣu māmanusmara yudhya ca ।
mayyarpita mano buddhir māmevaiṣya syasañśayaḥ ॥ 8.7॥.”
The 10th house of Kālapuruṣa is Makara Rāśi, owned by Sani. When Sūrya
enters through Makara Rāśi, it commences the Uttarāyaṇa. This commences the
rise of righteousness in the world. It is believed that the Uttarāyaṇa is a day of the
Devatās, and the Dakṣiṇāyana is their night, and an Ahorātra, which is the
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combination of the day and night is one year of Manuṣya. Therefore, one day of
Devatās equals one year of Manuṣyas. The four Kendras are mapped to the four
Cararāśis of the Bhācakra and the four Yugas. Meṣa Rāśi/ 1st house/ Dharma Āyana
– Satyayuga, Karka Rāśi/ 4th house/ Mokṣa Āyana – Tretāyuga; Tulā Rāśi/ 7th
house/ Kāma Āyana – Dvāparayuga, and Makara Rāśi/ 10th house/ Artha Āyana –
Kaliyuga.
The centre of the 10th house is in the middle of Makara, i.e., 9.5 Rāśi or 9.5
* 30 = 285°, which falls in Śravaṇa Nakṣatra (21.375). This is right after the Abhijit
Nakṣatra, which is 06°40’ to 10°53’20”. The Abhijit is Nakṣatra overlaps with the
last quarter of Uttarāṣāṛhā or initial one-fifteenth portion of Śravaṇa. The Abhijit
Nakṣatra spans from 9.222222 to 9.362963 of Makara. The Abhijit is the Nakṣatra
of Lord Hari, who governs the Noon or Madhyānha time, and therefore, the 10 th
house is the governor of an individual’s life.
A powerful 10th house is a must to become a Karmayogi, i.e., hardworking
without expecting anything in return. Śani, the Kāraka for labour, signifies the
effort needed for the performance of Karma. Śani is often called the Jīvana Kāraka,
as he owns the Naisargika 10th house. Besides the individual karma, Śani also
accounts for the ‘Pitṛrṇa’, i.e., the debts of father and forefathers. Since it is from
the father, one derives one’s Dharma; one also inherits the father’s debts,
obligations and his lineage (patrilineal). It is called the Pitṛrṇa. One of the
important objectives of one’s life is to repay the debts of the father and the
forefathers. Lord Kṛṣṇa says in Bhagavadgītā that blessed are those who die
without any debts- ‘Pitṛrṇa in particular.
Humans are responsible for the six kinds of debts as stated in Viṣṇu
Saṅhitā: devatā-pitṛ-bandhunam ṛṣi-bhūta-nṛṛṇam tathā ṛṇi-syāt adhinash ca
varnadir janma-matratah. “As soon as one takes birth in this material world one is
immediately under the six kinds of “ṛṇa” or debts, such as Deva-ṛṇa, pitṛ-ṛṇa, mitra-
ṛṇa, ṛṣi-ṛṇa, bhūta-ṛṇa, nara-ṛṇa, which are the debts to the Devatās, to the fathers
and mothers, to the friends, to the gurus, to the other living beings and to the
society. One is held responsible for fulfilling them.”
Śrīmad Bhagavatam 11.5.41 states, devarshi-bhutapta-nrinam pitrinam
na kinkaro nayam-rini ca rajan sarvatmana yah sharanam sharanyam gato
mukundam parihritya kartam. “Anyone who has given up all other activities in
deference to surrender to Mukunda, most worthy of surrender, has no debt to the
Ṛṣis, Devatās, Bhūtas, Pitṛs, relatives or other human beings. He is not obliged to
serve them.”
To overcome one’s debts and to perform work, the energy is supplied by
Maṅgala. Maṅgala attains Ucca in the Naisargika 10th house (28° Makara), and he
attains Dikbala in the 10th house. Maṅgala is represented by Lord Hanumāna, a
symbol of supreme strength and energy. Regular prayers to Lord Hanumāna
remove all blemishes relating to Maṅgala and give the energy to perform the right
karma. Maṅgala also gives the courage to perform the right Karma regardless of
opposition.
After Śani, Sūrya is the next Kāraka of the Karma Bhāva. Sūrya attains
Dikbala in the 10th and denotes the authority that governs our life. Sūrya denotes
the authority that we attain in life. He is the King on the throne and indicates

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where we become the King. A powerful 10th house and Sūrya indicates that the
native shall rise to an authoritative position.
Bṛhaspati is the next Kāraka for the 10th house, as he denotes the intellect
(Dhi) needed to perform the work. Along with Sūrya, Bṛhaspati is the Kāraka for
Dharma Bhāva as well, and both of them intend to keep the person on the path of
Dharma, or performance of Karma as per the Dharma. Regular chanting of
‘Bṛhaspati Gāyatri’ helps strengthen Bṛhaspati and the intellect, thus guiding the
person on the righteous path. Chanting of Savitur Gāyatri (Sūrya) and Bṛhaspati
Gāyatri (Bṛhaspati) is highly advisable for performing one’s Karma according to
one’s Dharma. That brings to the person’s life glory and honour. Honour is the most
important thing in one’s life. Therefore, one must do everything to protect one’s
honour.
The Talent needed for the performance of a Karma is seen from Budha,
the 4th Kāraka of the Karma Bhāva. Budha is the Kāraka for learning and applying
that in real-life work. Therefore, Budha is the primary Kāraka for the 10th house.
Budha is also the significator of Mahāviśnu, who is the Devatā that sustains
Dharma, and guides one to the right Āyana. A powerful Budha, along with a
powerful 10th house, makes one highly talented and out-of-the-box thinker highly
engaged in his work. It is through working hard; one learns newer skills.
There are some attributes of the Kārakas of the 10th house. These are seen
if one of the Kāraka is significantly stronger than the rest. (1) Sūrya: Too much
focus on immediate needs than long term goals. Must focus on the long term goals
as well. (2) Śani: Too much hard work with minimal return. Must focus on health
and work-life balance. (3) Maṅgala: too much passion for the work. Must learn to
detach. (4) Bṛhaspati: Much focus on knowledge and less on the action. Must
strengthen Śani and focus on doing instead of only thinking and planning. (5)
Budha: Much focus on learning newer skills and less on reaching the end goal.
Must strengthen Maṅgala and focus on finishing the task at hand.
The 10th is the Rājyasthāna and the important house for Rājayoga, or one
that makes one a king or the lord of own destiny. Sūrya is the King among the
Grahas, Candra is the Queen, and Bṛhaspati is their advisor. Sūrya and Candra
are the Kāraka for Royalty, and Bṛhaspati is their minister (Amātya). These three
are the Sattvaguṇi Grahas, and their strength is important for the success of a
Rājayoga. It is said that when Sūrya is in Nīcāñśa (extreme debility) in any Bhāva,
thousands of Rājayoga in a Kuṇḍalī are nullified. When dignified Sūrya/Candra/
Bṛhaspati associate with the Rājayoga Kārakas in a Kuṇḍalī, or are in Kendras
from them, they support the Rājayoga and help overcome any obstacles to such
Rājayogas.
Regarding good Karma, Ācārya Mantreśvara states (16.27) that when a
Śubha occupies the 10th house and Karmeśa is powerful, and is in a Kendrakoṇa,
in Sva/Ucca Rāśi, or, when the Lagneśa is in the 10 th, the person is revered by all,
widely renowned, and disposed to do virtuous deeds. His affluence is similar to a
King, and he is long-lived.
Under the following yoga, the native is honoured for good acts: 10H is
placed with Śubhagrahas; Karmeśa is in Susthāna (Kendra/Koṇa/Dhana/Lābha);
Karmeśa is in a Śubharāśi, i.e., Sva/Ucca/Mūlatrikoṇa/Mitra; Karmeśa is subject
to Śubhayutidṛṣṭi.
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Furthermore, when the Lagneśa associates with the 10 th house/lord

through yuti, paraspara dṛṣṭi or parivartana, the native is inclined to righteous
work. This can happen in the following ways, Lagneśa in the 10 th; Karmeśa in the
Lagna; Lagneśa and Karmeśa has yuti/ paraspara dṛṣṭi/ parivartana. Both Lagna
and the 10th house are Siṅhāsana (throne). When both of them associate, are
powerful and both the Bhāvas are having Śubhayutidṛṣṭi, the native attains great
influence in life. This is called Siddhayoga, or yoga for high achievement. Likewise,
Karmeśa in the 2nd house gives rise to Siṅhāsana yoga, another great Rājayoga.
Regarding the influence of Grahas on the 10th house, the Ācārya states in
16.28, when the Sūrya/Maṅgala occupies the 10th, the native is a great/mighty
personage and liked by people. When the Karmeśa is well-placed, he can
accomplish great undertakings involving much bravery and heroism. He performs
righteous acts, commended by the nobles when Śubhas occupy the 10th house. But,
when the Krūras, Rāhu, Śani and Ketu are in the 10th house, one indulges in sinful
and wicked acts.
Sūrya and Maṅgala attain Dikbala in the 10H, indicating energy for non-
stop action. Natives having Sūrya/Maṅgala in the 10H can put persistent effort into
an activity, leading them to success and fame. The strength of the Bhāva, i.e., the
10th, is equally important. It indicates whether the native can achieve success in
life independently or needs support from others or serve others to attain life’s
objectives.
Whether the person is engaged in rightful vs sinful acts should be judged
from the influence of Grahas on the 10th. A Graha in a Bhāva is always stronger
and have the primary influence compared to dṛṣṭi. However, the assessment of good
or bad actions are not so simple, and it needs assessment of the Lagna and the 9 th
house of dharma. A person with strong Lagna (ideals) and dharma (9 th), right
mindset (5th), and good talent (3rd) is not likely to get involved with evil acts merely
because Krūras are in the 10H.
Success in all Karma and honour comes from the 10 th; therefore, Grahas
in the Bhāva, the Grahas with the Karmeśa, and Rāśi/Añśa of the Bhāva/Lord etc.
should be considered for a complete assessment of the 10 th house. In summary, the
strength of the 10th house gives a very clear direction on what the native can
achieve in life independently. Weak 10th house causes the native to drift without
purpose and serve others.

LĀBHA BHĀVA
नानावस् ु वस्यातप पुत्रजायातदकस्य च ।
आयां वृतर्द्ां पशूनाां च वस्थानातन्नरीिणम् ॥ १२॥
nānāvastubhavasyāpi putrajāyādikasya ca ।
āyaṃ vṛddhiṃ paśūnāṃ ca bhavasthānānnirīkṣaṇam ॥ 12॥
The eleventh house or the bhavasthāna should be examined for all
kinds of articles (nānāvastu), son’s wife (putrajāyā), income (āyaṃ),
growth (vṛddhiṃ), quadrupeds (paśūnāṃ).
Depending on the Grahas in the 11th house, the sources of the gains or
income of the native can be judged. In this regard, the 11 th from the Lagna,
Candralagna, and Bṛhaspati should be judged, besides the Āruṛhalagna and the
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Kārakalagna. If Sūrya is in the 11th house or owns the 11th house and is dignified,
the gains are from kings, wars, thieves, forests, quadrupeds etc.
The influence of the Graha on the 11th can be one of the following manners,
Lord of the 11th house, Graha aspecting the 11th, Graha in the 11th, Graha having
yutidṛṣṭi on the Lābheśa. When a Graha is in the 11th, it takes precedence in
deciding the matters concerning Gain. If there is no Graha in the 11th house, other
influences such as Lābheśa, yutidṛṣṭi etc. pay a part
When Candra influences the 11th or the 11th house is in Candra’s
Añśa, the native gains through females and sales of elephants. Kṛṣṇa Candra
means that the gain is not much, whereas Śukla Candra indicates great gains.
Candra is a Graha of dual characteristics and changeableness. Śukla Candra
behaves like a Sattvaguṇi Graha, whereas Kṣiṇa Candra behaves like a Tamoguṇi
Graha. When the 11th Bhāvamadhya or the Lābheśa is in Candra’s Añśa, or conjoin
Candra in the Navāñśa, the gains are from Candra’s Kārakatvas.
When Maṅgala influences the 11th, in the Rāśi or Añśa, the gains are
through gold, coral, ornaments, ruby, money, courage, travelling, fire and weapons.
Regarding the Añśa, both Navāñśa and Dreṣkāṇa should be checked. If the 11th
Bhāvamadhya or Lābheśa is in an Uttama Dreṣkāṇa, the gain is plenty. Association
with Bṛhaspati multiplies the gain.
When Budha influences the 11th, the gains are through writing, arts,
literature and arguments. All forms of communications are governed by Budha,
i.e., written, oral, or other means such as telecommunications. The person may gain
from authorship, journalism etc. Various forms of arts such as dancing, yoga etc.,
which need flexibility and suppleness of the body, is governed by Budha. Books,
libraries etc., are governed by Budha. Debates are a form of speech and
communication. Budha’s influence indicates that natives can gain from debates,
arguments, essay competition etc. They can also gain from becoming a lawyer,
mathematician etc.
When Bṛhaspati influences the 11th, the gains are through headship of
a city, royal mercy, religious sacrifices, meritorious acts, gold and horses. Bṛhaspati
represents the Ministers in a King’s court. They may be given the responsibility to
head smaller regions, estates etc. He is the judge who has the authority to punish
or forgive someone. He is also the religious preceptor who has the moral authority
to forgive someone’s sin and redeem. Bṛhaspati represents a priest, indicating
religious sacrifices or ceremonies or Yajña (fire sacrifices). Bṛhaspati governs
meritorious acts for the benefit of humankind as he is the spiritual guide to the
king. He governs gold, especially in Dhanu Rāśi
When Śukra influences the 11th, one gains through connections with
females, prostitutes, travels, pearls and silver; the gain can be anything related to
females such as beauty products, garments etc. Gains through prostitution is
indicated when there is a fall of Dharma, and Rāhu is involved. Śukra governs long-
distance travel and voyages for trade and commerce as he is the Kāraka of the 7H.
In contrast, Maṅgala rules short duration travels and vacations. All sea products
such as pearls, seashells, seafood etc., are governed by Śukra. Śukra’s Uccarāśi is
Mīna, which is an ocean. Jalatattva Grahas Śukra and Candra rule silver, and in
contrast, gold is ruled by Agnitattva Grahas Sūrya and Maṅgala.

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When Śani influences the 11th, one gains through towns and villages,
acts of lasting nature, iron, donkeys, and buffaloes; Śani is the Naisargika Karmeśa
and indicates vast land ownership. He indicates becoming a mayor or governor,
whose responsibility is to execute the king’s (Sūrya’s) orders. Being Sūrya’s son, he
is also obligated to carry out the dictate of his father. Śani is a strict disciplinarian,
one with an iron hand. Śani is the slowest of all Grahas; therefore, he indicates
things that cannot be destroyed easily. He rules coldness which acts as an agent
for preservation, indicating its long-lasting nature. Śani is also the kāraka for
longevity and death. He rules iron and other oil (petroleum) and minerals (metals,
ores, etc.) extracted from the earth. Śani is the kāraka for labour; therefore, he
denotes animals used for labour-intensive activities such as donkeys.
The gains are significant if Śubhagrahas aspect the 11th and decrease by
Krūra influences. The gains are mixed when both Śubha and Krūra influence the
11th. Dṛṣṭi of Śubhagrahas, such as Bṛhaspati, Śukra, Śukla Candra and Budha
increase the gains manifold. On the other hand, dṛṣṭi of Krūras such as Śani,
Maṅgala, Rāhu, Ketu and also Sūrya diminish the quantum of gains.
If several Grahas influence the 11th, the advent of wealth is in several
ways. The strongest of them shall have the greatest influence. The influence of
more Grahas in the 11H will increase the gains manifold. No Graha gives malefic
results when placed in the 11H. When there are multiple influences on the 11H,
the strength of the influencing Grahas needs to be judged. The stronger among
them have a greater capacity to influence the matters of Gains. A Graha in his
Svarāśi/Mitrarāśi gives half of the effects. The effects are full if he is in a Uccarāśi.
If the Graha is Asta, it is meagre, and if in a Śatrurāśi, the gain is only a quarter.
Certain events in life are experienced only at a certain time in life, while
others are experienced throughout. The events which are experienced only
sometimes are Lagna: self-realisation, 2H: Incoming of huge wealth, 3H: Birth of
siblings, 4H: Acquiring house, vehicles etc., 5H: Begetting children, acquiring
power, 6H: Court cases, litigations etc., 7H: Marriage., 8H: Serious health hazards,
9H: Righteous activities, 10H: Honour, 11H: Gain of friends, 12H: Foreign travel,
pilgrimages. For these kinds of key events in life, one should use various timing
methods such as Daśābhukti, Gocara etc.
Yet, some kārakatvas of Bhāvas occur every day or even every moment.
They are Lagna: Nature; 2H: Food, speech; 3H: Courage, enterprise; 4H: Home,
mother, comfort; 11H: Gains; 12H: Losses. These events don’t have to wait for the
right Daśā, transits etc. and happen throughout life. Therefore, the gains and losses
indicated by the Grahas do not have to wait for Daśābhukti, but their results are
experienced all the time. Of course, during a Daśābhukti, the results of the
Graha/Bhāva etc., are experienced exceedingly strongly.
According to Ācārya Mantreśvara (16.29), we should note the following two
Bhāvas: (1) The Bhāva owned by a Graha in the 11th, (2) The Bhāva occupied by
the Lābheśa. The gain or acquisition of objects connected by the Bhāvas concerned
may be predicted accordingly. A similar judgement may also be made through the
Kārakatvas of the Grahas occupying the 11th house. The Rāśi falling in the 11th
shall also indicate some sources of gains.
Among several Kārakatvas of the Grahas/Bhāvas, only some of them are
active in matters of gain at any point in life. During different stages in life and
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under different Daśā, some sources become more predominant in gain. For
instance, say Śukra is in the 11th for Dhanu Lagna. It indicates that at the time of
marriage, the gains relating to Śukra shall be prevalent. Śukra in Tulā can indicate
gains from Trade (Tulā). In the 11th, Śukra (for Dhanu Lagna) can indicate gain
due to self-effort or friends (11th house matters) or elder siblings (11th house
matters) or even spouse (Śukra’s matters).
Lābheśa Sūrya in Nīca Navāñśa for Tulā Lagna indicatec that the native
gains wealth from other’s wives because the Lābheśa is in Śukra’s Rāśi/Añśa.
Lābheśa Vargottama and under Krūra influences indicate gain through bad
associations. The Vargottama state of the Graha indicate that the gain is plenty,
but Krūra influences indicate that the gain is through bad associations. On the
other hand, Śubha influences on Vargottama Lābheśa indicate gain from the
government.
Lābheśa, Bhagyeśa and Dhaneśa in Candra’s Kendras indicate that the
native gains wealth early in life. If Bṛhaspati is one of three Lords in Candra’s
Kendra, the native gains wealth, honour and position. The Mṛdanga yoga is formed
when the Lābheśa in U cāñśa in yuti withŚukra and its Rāśyeśa is in a Kendra.
One born in such yoga becomes exceedingly wealthy after the 40 th year. Śarada
yoga is formed when Vargottama and a well associated Lābheśa dṛṣṭies the Lagna.
Such native gains fortune in the last part of life. Bharati yoga is formed when the
Lābheśa s Añśeśa is Ucca and associates with the Bhagyeśa or is in the 11 th. One
born in this yoga is fortunate, endowed with luxuries, and prosperous.
Kalānidhi yoga is formed when the Sahajeśa and the Lābheśa join in the
7th, and a powerful Dāreśa is in the 12th. One born with such a yoga attains much
fame. Mala yoga is formed when the Lābheśa, Dhaneśa and Bhagyeśa are in
Svarāśi. Such native is highly fortunate, wealthy and famous. Candra yoga occurs
when there is a parivartana between Lābheśa and Mantreśa, and Sukheśa is in
yuti with Candra. One born with this yoga is famous and wealthy.
Gaja yoga is formed when Lābheśa, Bhagyeśa, and Candra join in the 11th
and dṛṣṭied by the Lagneśa. Such native is exceedingly wealthy. Nāga yoga
manifests when the Mantreśa in the 9th and Lābheśa joins Candra in the 2nd, and
one with this yoga is highly fortunate and wealthy. Vidyut yoga is formed when the
Lābheśa is in Uccāñśa and joins Śukra and the Lagneśa in Kendra. One with this
yoga rises in fortune early in life.
When Dhaneśa and Lābheśa are Mitra of the Lagneśa, the earning is from
righteous means. Lābheśa in Kendratrikoṇa, Krūras in the 11th, and Lābheśa in
Ucca Rāśi/Añśa indicate high wealth. Lābheśa being a Śubhagraha in the 10 th,
Karmeśa in 9th and Bhagyeśa in 11th indicates excessive wealth. Śukra’s Rāśi in
the 5th, placed with Budha/Śukra, and Śani in the 11th, indicates high wealth.
Budha’s Rāśi in the 5th, placed with Budha/Śukra, and Candra or Maṅgala in the
11th, indicates exceedingly high wealth. Sūrya in 5th in Svarāśi and Bṛhaspati in
the 11th indicates exceedingly high wealth. Bṛhaspati in 5th in Svarāśi while Budha-
Candra in the 11th indicates high wealth. Candra, in 5th in Svarāśi, while Maṅgala
in the 11th indicates high wealth.

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VYĀYA BHĀVA

व्ययां च वैररवृिान् ररःफमन्त्यातदकां था ।

व्ययाच्चैष तह ज्ञा व्यतमतन सवयत्र िीम ा ॥ १३॥
vyayaṃ ca vairivṛttāntariḥphamantyādikaṃ tathā ।
vyayāccaiṣa hi jñātavyamini sarvatra dhīmatā ॥13॥
The 12th house or the Vyāya Bhāva should be examined
expenditure (vyāyaṃ), the profession of enemies (vairivṛtta), end state
(anta), loss of identity (riḥpha).
The 12th is the house, or the Vyāyabhāva is the house of loss and
settlement in a foreign land. The sources of losses or expenditure should be seen
from both the Naisargika and the Tatkālika Kārakatvas of the Grahas that
influence the 12th house. For instance, Sūrya denotes the King, the father; Candra
denotes the Queen or the Mother. Likewise, the Naisargika Kārakatvas of the other
Grahas should be understood. The Kārakatvas should be adapted based on the
situation of today’s world. For instance, Sūrya signifies the politicians,
policymakers or the government, and Candra denotes the bureaucracy that
implements the policy.
The sources of losses can be seen from one of the following, (1) Bhāva
owned by Grahas placed in the 12H, (2) Bhāva where 12L is placed, (3) Bhāva
dṛṣṭied by the 12H, (4) Bhāva owned by Grahas conjoined the Vyāyeśa, (5) Bhāva
owned by Grahas aspecting the 12H, (5) The natural kārakatvas of the Grahas
involved with the 12H or the 12L by placement, conjunction and aspect.
Powerful or dignified Grahas, i.e., those that are in Sva/Ucca/Mūlatrikoṇa
Rāśi in this Bhāva indicate expenditure out of own volition. In contrast,
weaknesses such as Nīca/Śatru Rāśi etc. indicate the compulsion to spend.
Śubhagraha in the 12H indicates expenditure on righteous things, while Krūras in
the 12H indicate expenditure on malicious activities. Maṅgala-Budha or Candra-
Budha yuti is not good for finances. Maṅgala destroys wealth as he causes Candra’s
Nīcatva, where Candra is the Kāraka for sustenance. Maṅgala in the 12th causes
forceful expenditure, as Maṅgala is the Kāraka for force and compulsion. The
trouble is aggravated if Budha has yutidṛṣṭi with Maṅgala on the 12th. The
combined influence of Maṅgala and Budha usually indicate heavy expenditure
caused by court cases and litigations.
Placement of Śubhagrahas Bṛhaspati, Pakṣabali Candra or Śukra in the
12th protect loss of wealth and, therefore, keep the savings intact. This is
specifically true if Maṅgala does not cause losses with his dṛṣṭi. Regarding the
combined influence of Budha and Candra, Sārāvalī 34.71 states that even a person
born in a royal dynasty is reduced to an artisan if the Lagna in Budha’s Dreṣkāṇa
and dṛṣṭied by Candra from a Kendra.
Budha and Candra have a love-hate relationship. Budha, being the
illegitimate child of Candra, hates him. While Candra being the father of Budha,
loves him. Therefore, whenever, Budha-Candra meets, there is a fight. This yoga is
specifically not conducive in matters of wealth. Sārāvalī 34.15-20 states that when
Budha is in the 2nd house dṛṣṭied by Candra, the entire wealth earned by the native

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is lost. Kṣiṇa Candra in the 2nd dṛṣṭied by Budha’s denotes that not only the
ancestral property is destroyed, but also other sources of income are hindered.
Therefore, whenever Budha is connected to the Lagna by ownership or
placement in the Lagna, or joining the Lagneśa, and at the same time Candra
dṛṣṭies such Lagna, the native loses everything attained from the lineage as legacy
or paternal properties. The same is expected when Budha is connected to the
Navāñśa Lagna or the Dreṣkāṇa Lagna and dṛṣṭied by Candra in the Navāñśa/
Dreṣkāṇa, respectively. The occurrence of the yoga in Navāñśa/Dreṣkāṇa make
yoga and its effect intense. The same is expected when Kṣiṇa Candra is connected
with the Lagna/Lagneśa and dṛṣṭied by Budha.
Ācārya Kalyāṇavarmā states (34.72) that when Śukra is Nīca the 12th in
Śani’s Añśa, and the Prakāśagrahas are in the 7th dṛṣṭied by Śani, the native’s
mother though belonging to a noble race becomes a slave. In this yoga, Śukra is in
the 3rd/4th Caraṇa of Sūrya’s Nakṣatra Uttarāphālgunī. Prakāśagrahas in the 7th
in Meṣa indicate affliction to the mother due to Amāvasyā Tithi and affliction by
Agnitattva. Śani could be aspecting the 7th from the Lagna (Tulā), 5H (Kumbha),
10H (Siṅha) as Ucca Yogakāraka aspecting Candra from Lagna should not trouble.
Only Śani aspecting from 10th from a Śatrurāśi should give rise to this yoga.
If Śani is in the 2nd from the Sūrya, Candra, the 10th and Maṅgala, the 7th,
the native are always distressed. Śani in the 1/2/12 from Sūrya is not conducive as
this indicates serious struggles in both the person’s life and the father’s life. The
same problem happens when Śani and Sūrya are placed in opposition. Śani in the
2nd from Sūrya indicates constant challenges in life. At the same time when
Maṅgala is in his Maraṇakāraka Sthāna and Candra, in the 10th, dṛṣṭied by
Maṅgala, the mind is agitated.
Candra is best placed in the 4th, where he attains Dikbala, giving comfort
and contentment. His placement in the 10th, which is opposite to the Dikbala
Bhāva, causes the mind to become stressed due to the heavy influence of Agni and
Vāyu Bhūta. In Naisargika Kuṇḍalī 10th is ruled by Śani (Vāyu), and it is the
Uccarāśi of Maṅgala (Agni). Agnitattva Grahas, Maṅgala and Sūrya, attain
Dikbala in the 10th, the house of action. However, it is not a good Bhāva for
Jalatattva Grahas, Candra or Śukra, who govern, relaxation and comfort.
In this case, Maṅgala afflicts Candra in the 10th and the Lagna by his dṛṣṭi,
causing an agitated mind. This, coupled with life troubles due to Śani’s position in
the 2nd from Sūrya. According to Ācārya Kalyāṇavarmā (34.1-7), Maṅgala’s dṛṣṭi on
the Lagna makes one inclined to valorous acts and battles, irascible but afflicts
one’s relationships. Therefore, the native’s life is full of challenges and stress.
According to Ācārya Mantreśvara (16.30), we should note the following two
Bhāvas: (1) the Bhāva owned by a Graha who is in the 12th house, (2) the Bhāva
occupied by the Vyāyeśa. The native experiences losses of things connected with
these Bhāvas. Like the sources of Gains, the sources of Losses can be read from the
Rāśi, Graha or Bhāva influencing the 12th.
When a Graha is in the 12th, the Bhāva owned and the Naisargika
Kārakatvas of the Graha indicate the sources of losses. Note the Bhāva occupied
by the 12th Lord. The Kārakatvas of the Bhāva also indicates the sources of Losses.
Also, examine the Grahas in yuti with the Vyāyeśa. The Bhāva owned and the
Naisargika Kārakatvas of the Graha also indicate Losses from their sources.
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 AN INTRODUCTION

The Bhāva or Graha dṛṣṭied by the Vyāyeśa also indicates the sources of
losses. The Kārakatvas of the Bhāva/Graha indicates the sources of Losses. Like
what is mentioned for 11th, among several Kārakatvas of a Graha/Bhāva, only some
would indicate the sources of losses, and not all. Some sources become more
predominant during different stages in life and under different Daśās.
Besides that, Naisargika Śubha in the 12th indicates expenditure on
righteous means. Likewise, Krūras indicate expenditure on sinful activities. If the
Grahas are bereft of dignity, the expenses can be lowly, whereas dignified Grahas
indicate good things. Powerful Grahas in the 12th indicate that the native is
spending on his own volition. In contrast, powerless and afflicted Grahas in the 12th
indicates that the native is forced to spend or incur losses. Śubhagrahas and
powerful Grahas in the 12H also protect the native from losing their wealth.
Ṣaṣṭheśa in the 12th in the 4th from Budha or Śani indicate deafness.
Krūras in the 3rd, 5th, 9th, and 12th devoid of Śubhadṛṣṭi indicate deafness. Ṣaṣṭheśa
in the 12th, Śani in 6th indicate injury to the left eye. On the other hand, if Śani is
in the 2nd, the injury is in the right eye. Makara Lagna, Sūrya in the 7th dṛṣṭied by
Maṅgala indicates night blindness. Sūrya-Candra yuti in the 12th devoid of
Śubhayutidṛṣṭi indicates blindness. Afflicted Śukra in the 12th indicates small eyes.
Ucca Śukra with Maṅgala in the 12th indicates lasciviousness. Their lust is so
strong that they even rape others. Such yoga in a female Kuṇḍalī also indicates the
same, i.e., going to an extreme extent to fulfil lust. However, this yoga also makes
the native very wealthy.
Lagneśa and Sūrya in the 12th under affliction indicates poverty. Navāñśa
dispositors of Lagna and Lagneśa in Dusthāna (in Rāśikuṇḍalī) indicates poverty.
Lagneśa in 12th having yutidṛṣṭi from Ṣaṣṭheśa/Randhreśa indicate destruction of
health. 12th having Śubhayutidṛṣṭi indicates a pure soul and righteousness. Śani in
9th, Ucca Maṅgala in the 12th, indicates that the native runs after other women and
lacks marital happiness. Vyāyeśa-Randhreśa yuti in the 12th indicates bankruptcy.
Vyāyeśa in Lagna indicates the native is always troubled by some or other
problems.

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2.3.2
BHĀVA OVERVIEW

B
hāva is an extensive topic; therefore, before advancing further, we
must review the classification of the Bhāvas. The Bhāvas are
classified into Kendra, Panaphara, Apoklima, Upacaya, Caturasra,
Triṣaḍāya, Dusthāna etc. These classifications have certain similar
characteristics, which is why the classifications are useful. For instance,
the Kendras mean centre. Like a solid object has a centre of gravity or
centre of mass, which is useful for balancing the object, the centre of the
Kuṇḍalī is in the Kendras. There are four Kendras, and they are like the
foundation of the Kuṇḍalī. If the Kendras are fortified, the Kuṇḍalī get
great support. The details of Bhāva classifications and other topics are
following.

2. 3. 2 .1
BHĀ V A C LA SS IFI C ATI ON S

The Bhāvas are classified into different groups based on certain

similarities of their characteristics. For instance, for Bhāvas are designated as
Kendras, which are the foundation pillars of a Kuṇḍalī. They are 1st, 4th, 7th and
10th, and they divide the Kuṇḍalī into four zones, called the Dharma, Artha, Kāma
and Mokṣa. These are also called the four Puruṣārthas. Likewise, we have other
designations of Bhāva Groups. They are (1) Kendra, (2) Panaphara, (3) Apoklima,
(4) Caturasra, (5) Upacaya, (6) Trikoṇa, (7) Dusthāna or Trika, (8) Triṣaḍāya, and
(9) Māraka. The following are some ślokas from the classical texts.
Bṛhatparāśara 7.33-36. O Maitreya, listen to other matters, which I am
explaining. The Kendras are especially known as Lagna, Sukha Bhāva, Dārā
Bhāva and Karma Bhāva. Dhana, Putra, Randhra and Lābha Bhāvas are
Panapharas, while Sahaja, Ari, Dharma and Vyāya Bhāvas are called Apoklimas.
Putra and Dharma Bhāvas are known as Koṇa. Dusthāna Bhāvas are Ari, Randhra
and Vyāya Bhava. Caturasras are Bandhu and Randhra Bhāvas. Sahaja, Ari,
Karma and Lābha Bhāvas are Upacaya Bhāvas.
Bṛhajjātaka 13.7. When all Śubhas are in Upacayas from the Lagna, the
person is extremely wealthy. When all benefics are in Upacayas from Candra, is
wealthy. When two benefics are in Upacayas, there is moderate wealth. Less than
that produce little wealth. These predominate over other Candra yogas, such as
Anaphā, Sunaphā, Durdharā yogas, etc.

2.3.2.1.1
THE KENDRAS

The 1st, the 10th, the 7th and 4th Bhāvas are known as Kendra, Kaṇṭaka,
and Catuṣṭaya. The Kendras are the foundation pillars of a Kuṇḍalī. If the pillars
are strong, even a tornado can’t do much damage, while if they are weak, even a
small gush of wind can heap great damage. The Natural Kendras are the four Cara
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 BHĀVA OVERVIEW

Rāśis, Meṣa, Karka, Tulā, and Makara. They are owned by Maṅgala, Candra,
Śukra, and Śani and are the Ucca Rāśis of Sūrya, Bṛhaspati, Śani, and Maṅgala.
Therefore, these are the places of the strength of 6 out of 7 Grahas; only
Budha is excluded. Śani and Maṅgala are the strongest among them, as they own
a Naisargika Kendra and attain Ucca in another Kendra. Thus, the strength of
Śani and Maṅgala offer great strength and protection in any Kuṇḍalī, irrespective
of the Lagna. The two Grahas give excellent results when they occupy Kendra in
Sva, Ucca or Mūlatrikoṇa Rāśi. Śani in Lagna and Maṅgala in Karma particularly
give great power and influence in the mentioned Rāśis.

2.3.2.1.2
THE PANAPHARA AND APOKLIMA

The Bhāvas next to the Kendras, i.e., the 2nd, the 5th, the 8th and the 11th,
are known as Panaphara (succedent). The 3rd, the 6th, the 9th and the 12th are the
Apoklima Bhāvas (precedent). While the Kendras are the strongest, the next in
strength is Panaphara (2nd from the Kendra), and the weakest among them is
Apoklima (12th from the Kendras). The naisargika Panaphara are the Sthira Rāśi,
while the naisargika Apoklima are the Dvisvabhāva Rāśis. Usually, no Grahas
attain Ucca or Nīca in the naisargika Panaphara except Candra. In contrast,
Budha and Śukra attain Ucca or Nīca in the Naisargika Apoklima. The Nodes
attain Ucca or Nīca primarily in Naisargika Apoklima, while in Naisargika
Panaphara only for Āyuṣa (longevity determination).

2.3.2.1.3
THE CATURASRAS

The 4th and the 8th are designated Caturasra Bhāvas. There is part of the
Mokṣa Trikoṇa 4, 8, 12, with 12 excluded. The Mokṣa Trikoṇa are very delicate and
fragile Bhāvas and are greatly harmed when Krūras or Nīca Grahas occupy them.
If they are damaged, it’s nearly impossible to get happiness and contentment in
life. The Naisargika Caturasra are the Karka and Vṛścika. These Bhāvas are
important for Candra and Maṅgala as, although they are naisargika Mitras, they
get Nīca in each other’s Rāśi, in the mentioned ones. Maṅgala gets Nīca in Karka
and Candra gets Nīca in Vṛścika. Grahas rule our mental and physical strength
and should not be weak in a Kuṇḍalī. No Grahas should occupy the Randhra and
Vyāya, particularly Krūragraha, as they can cause great havoc in life. Similarly,
Krūras in the Sukha Bhāva denies happiness right from childhood and mother’s
love. These Bhāvas are also intimately associated with Maṅgala, as Maṅgala gives
Purṇadṛṣṭi on these two Bhāvas from his location.

2.3.2.1.4
THE UPACAYAS

The 10th, the 3rd, the 6th and the 11th Bhāvas are called Upacaya. The
Upacayas are the Bhāvas representing growth. In the Naisargika Kuṇḍalī, these
are lorded by Budha and Śani, the two Grahas extremely important for growth.
Budha represents skills, knowledge, learning and intellect, and Śani represents
hard work, the two key growth elements. When the Lagneśa occupies the Upacayas
and is under Śubha dṛṣṭi-Yuti, the native’s life is a fast track towards growth.

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 BHĀVA KĀRAKATVAS

Whichever Bhāva’s Lord occupies the Upacaya; there is growth in those Bhāvas,
provided there is Śubha dṛṣṭi-Yuti. Why are the Śubhayutidṛṣṭi important? Two of
the Bhāvas, 3rd and 6th, are Dusthānas, particularly the 6th Bhāva. So, if a Graha
or Bhāva Lord occupies the 6th Bhāva and is afflicted, the kārakatva of that Graha,
Bhāva, becomes a terrible sore in that person’s life. The results are also the
strongest if the Lord of the Upacayas is also well-placed in Śubharāśi and
Śubhabhāvas (Kendratrikoṇa).

2.3.2.1.5
THE TRIKO AS

The 9th and the 5th are known as Trikoṇa Bhāvas – considered auspicious.
Trikoṇa means a Triangle, having three vertices. However, here only two, 5 th and
9th, are mentioned. The Lagna is not included here as it is considered primarily a
Kendra and secondarily a Kona. The Trikoṇas are usually referred to as Koṇas,
meaning angles, as Lagna is not included here. The Trikoṇas are the Bhāvas of
Lakṣmī, the goddess of prosperity and wealth, hence r t e m auspicious
Bhāvas in a Kuṇ alī. Their Lord becomes somewhat tarnished in a Kuṇḍalī when
they simultaneously own 6th or 8th Bhāva, else, they are always considered
auspicious.

2.3.2.1.6
THE DUSTHĀNAS

The 8th, the 6th and the 12th Bhāvas are known as Dusthānas or Bhāvas of
evil. The rest are termed good Bhāvas and is propitious to the native. Du thā as
mean bad places, and they are anti-thesis of the Trikoṇas. There are 3
Śubhabhāvas 1st, 5th, and 9th, and there are 3 Dusthānas 6th, 8th and 12th, indicating
the balance in natu e between goodness and evil. The Dusthānas are adjacent to
the Śubha-sthāna (Susthāna). 12th-1st, 5th-6th, and 8th-9th. Among the Dusthānas,
the 8th is considered the vilest, indicating the loss of Dharma (12th from the 9th).
The Bhāvas, whose Lord occupies the Dusthānas and is afflicted, suffer greatly.
Here the nature of suffering is dependent on the specific Dusthāna viz., 6th=
injuries, wound, accident, attack, battles, court battles, conflicts etc., 8 th = mishaps,
misfortunes, calamities, sudden dangers, risks, uncertainty etc., and 12 th = losses,
expendituIe, declia e . Similarly, the Bhāvas occupied by the usthāna
D lords, get
affected, provided there is more affliction by other Krūras (dṛṣṭi, yuti, pāpakartari),
and the 6th Lord occupies an AśuA arāśi Nīca/Śatru
( Rāśi).

2.3.2.1.7
THE TRIṢAḌĀYAS

The concept of Triṣaḍāya is found in the Adhyāya of Yogakāraka of

Maharṣi Parāśara. It is a combination of three Bhāvas, as the name suggests, i.e.,
Tri (3rd house), Ṣaḍ (6th house) and Āya (11th house). They are considered Akāraka
(opposite of Kāraka or Yogakāraka), and the lord of these Bhāvas do not cause
prosperity. The Bhāvas themselves are different because Grahas in the 3rd house
give natural talent to perform a task indicated by the Graha.
Likewise, the 11th house is one of the best houses for any Graha. All
Grahas, be it Śubha or Krūra, indicate gains in this house. A Graha in the 6th,

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 BHĀVA OVERVIEW

however, is a double-edged sword. While Krūras here help defeat the enemies, they
also cause serious health troubles. The relatives or body parts ruled by the Rāśi or
the Graha in the 6th often suffer from injuries, wounds, or other afflictions.
Śubhadṛṣṭi on these Bhāvas removes the blemishes and give success in the positive
attributes of the Bhāva.

2.3.2.1.8
THE MĀRAKAS

According to Maharṣi Parāśara, the 8th house is the primary house of

longevity, and the Bhāvātbhāvaṁ of that Bhāva, i.e., the 3rd house is the secondary
house. The 12th from them indicate the loss of longevity, and therefore, are the
Māraka Bhāvas. These Māraka Bhāvas are the 2nd and the 7th, as they are the 12th
from the 3rd and the 8th. Grahas in these Bhāvas, aspecting these Bhāvas, or their
Lords act as Mārakas in their Daśābhukti. The Mārakas become strong Mārakas
when they are powerful. Instead, weak Lords of 8 th and 3rd, or weak Grahas in
them, also harm longevity and become Mārakas. Likewise, a weak 12th Lord or a
weak Graha in the 12th act as Mārakas.

2.3.2.1.9
THE BĀDHAKAS

The Bādhakas are the houses of obstruction. For a Cararāśi, the 11 th house is
the Bādhaka; for a Sthirarāśi, it is the 9th house, and for a Ubhayarāśi, it is the 7th house.
The Lord of Bādhaka is called the Badhakeśa and is highly evil, provided it is weak (in
Nīca/Śatru Rāśi etc.) or afflicted. Like, affliction to the Bādhaka Bhāva also makes the
afflicting Grahas Bādhakas. When the Badhakeśa or the Bādhaka Bhāvas are fortified
and are under Śubhayutidṛṣṭi, they remove the Bādhā (obstacles). According to Ācārya
Harihara of Praśnamārga, Badhakeśa in the 12 th house are devoid of Bādhā, and
therefore, are welcome.

2.3.2.1.10
LEFT OR RIGHT SIDE OF THE KĀLAPURUṢA

According to Phaladīpikā 1.9c, the six Bhāvas from the 7 th Bhāva represent the
left side limbs of Kālapuruṣa; while the other six Bhāvas, i.e., reckoned from the Lagna
represent the right-side ones. This is based on the Ardhanārīśvara principle, where a
human being has both the masculine and feminine qualities of the divine. The masculine
quality is represented by Sūrya, while Candra represents the feminine quality. Sūrya is
fierce and bright, while Candra is gentle and soothing.
In a male, the right side is masculine (Solar), while the left side is feminine
(Lunar). The right side (solar) is represented by the invisible half (cusp of Lagna to cusp
of 7th), while the left side (Lunar) is represented by the visible half (7th to Lagna
Bhāvamadhya). In a female, the reverse is true, i.e., the right side is feminine, while the
left side is masculine. Since the feminine quality is mapped to the visible half and vice
versa, in a female, the right side is represented by the visible half, while the invisible
half represents the left side.

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 BHĀVA KĀRAKATVAS
2.3.2.1.11
VISIBLE AND INVISIBLE HALF

The Grahas above the horizon (from the 7th sphuṭa to the Lagna sphuṭa in
zodiacal direction) are said to be visible half or Dṛśyārdha. On the other hand, the
Grahas below the horizon (from Lagna’s sphuṭa to the 7th sphuṭa in zodiacal
direction) are said to be in the invisible half or Adṛśyārdha. As the name suggests,
the Grahas in the visible half are visible to the eyes, and those in the invisible half
are invisible to the eyes at the event.
The Grahas occupying the visible half significantly impact a native
compared to the invisible half. The visible half is the portion of the Kuṇḍalī that is
above the horizon, while the invisible half is below the horizon. In an ideal world,
Śubhagrahas should occupy the visible half, and the Krūras should occupy the
invisible half. According to Sārāvalī, if all the Śubhagrahas are in the visible half
of the Zodiac, while Krūras are relegated to the invisible half, and Rāhu occupies
the Lagna at birth, the longevity is only five years. The placement of Rāhu is the
critical factor in this yoga because, without it, the mere placement of Grahas in
visible or invisible half has less impact on the Bālāriṣṭa Yoga.
Although, we see that Grahas in these two halves are used for
mathematical longevity calculation models. For instance, in Cakrapāta Haraṇa,
the reduction is applied to the Grahas occupying the visible half. Higher reduction
is applied when the Graha is closer to the Lagna, and lesser reduction is applied
when the Graha occupies closer to the 7th. The reduction of Śubha Graha is 1/2 of
that of Krūras. Only Sūrya, Maṅgala and Śani are considered Krūra here and the
remaining Śubha (i.e., Kṣiṇa Candra and evil conjoined Budha are considered
Śubha).

2.3.2.1.12
ORIENTAL AND OCCIDENTAL HALF

The zodiac is divided into the eastern and western half by an imaginary
plane that runs from the zenith to nadir and faces the eastern-western direction.
The Eastern half contains the Bhāvas 10th to the 4th, including the Lagna, while
the Western half contains the Bhāvas 4th to the 10th, including the 7th Bhāva. The
Eastern half is the Oriental half, whereas the Western half is the Occidental half.
East signifies rising, and west signifies setting.
Hence, Lagna is known as Udayalagna (that is ascending), while the 7 th
Bhāva is known as Descendant (that is descending). It can be said that the Eastern
Half signifies a rise in opulence, while the Western Half signifies its decline.
Conceptually, the Occidental Half is like Ārohana, Śukla Candra, or Uttarāyaṇa.
On the other hand, Oriental Half is like Avarohana, Kṛṣṇa Candra, or
Dakṣiṇāyana. According to Jyotiṣa classics, when the Krūra-Grahas occupy the
Oriental half, while Śubha-Grahas are relegated to the Occidental half, one born
in Vṛścika Lagna meet an early death. According to Sārāvalī, this is called the
Vajramuṣṭi Yoga, and one born in such yoga hardly lives.

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 BHĀVA OVERVIEW
2.3.2.1.13
THE LĪNASTHĀNAS

The 3rd, 6th, 8th, and 12th are termed Līnasthāna, meaning concealed or
hidden Bhāvas. Grahas’ or Yogas’ results in these Bhāvas are concealed from
people’s eyes and can only be experienced by the native.

2. 3. 2 .2
NAM ES O F THE B H ĀV AS

One important step in understanding the Bhāva results in a

Kuṇḍalī is to have a proper understanding of the names given to the Bhāva.
In Jyotiṣaśāstra, the names given by the Jyotiṣīs of the ancient times are
pregnant with meaning. Understanding their names tells us the hidden
vibrations behind them and their key themes and guides our intellect in
the right direction.
Here are the various names are given in Phaladīpikā by Śrī
Mantreśvara. The names are also translated into English for ease of
understanding. Some names such as jāmitra, meṣūraṇam are not
translated due to wanting of the right meaning. Some of these names
appear to be of Greek origin, leading many to conclude that the Hindu
Jyotiṣa system is derived from the Greeks, which I can’t entirely agree
with.
I am not going into this argument to prove my point now, but let
me say this, merely because Indians amalgamated certain words and ideas
from a foreign source. It does not mean that India borrowed the entire
discipline from them. This only means that, like any broad-minded
academicians, Indians were not opposed to the idea of increasing the gamut
of knowledge by incorporating new words and ideas. This is similar to the
nice dresses we wear to adorn ourselves. The soul and the actual content
is of Indian origin.
Table 146
# Bhāva Broad kārakatvas
Lagna (lagnaṁ), Horā (horā), time (kālya), body (deha), rising
Lagna
1 (udaya), appearance (rūpaṁ), head (śirṣaṁ), present time
Bhāva
(vartamānaṁ), birth (janma).
Wealth (vittaṁ) (treasure), learning (vidyā), own food and drinks
Dhana (svānnapānāti), eating (bhuktiṁ), right eye (dakṣākṣya), face
2
Bhāva (asyaṁ), a letter or document (patrikā), speech (vāk), family
(kuṭumbam).
Bad thoughts (duścikya), breast (uro), right ear (dakṣakarṇaṁ), army
Duścikya
3 (senāṁ), patience (dhairyaṁ), valour (śauryaṁ), prowess (vikramaṁ),
Bhāva
brother (bhrātraṁ).

[440]
 BHĀVA KĀRAKATVAS

# Bhāva Broad kārakatvas

Bhāva (gehaṁ), land (kṣetraṁ), maternal uncle (mātula), a sister’s
son (bhāgineyaṁ), kinsmen (bandhuṁ), friends (mitraṁ), vehicle
Sukha (vāhanaṁ), mother (mātaraṁ), kingdom (rājyaṁ), cattle (gomahiṣa),
4
Bhāva perfume (sugandha), clothes (vastra), ornaments (bhūṣāḥ), nadir
(pātālaṁ), (hibuka), happiness (sukhām), water (ambu), bridge
(setuna).
Sovereign’s mark (rājāṅkaṁ), a minister (saciva), tax (kara),
Suta intelligence (ātmadhī), knowledge of the future (bhaviṣyajjānā), life
5
Bhāva (āsūn), children (suta), belly (jaṭara), the shruti and smritis of Indian
scriptures (śrutismṛtīśca).
Debt (ṛṇā), weapons (astra), a thief (cora), injuries (kṣata), diseases
Śatru
6 (roga), enemies (śatrūn), maternal relations (jñāti), battle (aji),
Bhāva
wicked acts (duṣkṛtya), sin (agha), fear (bhīti) and disobey (avajñāḥ).
Jāmitra, desires (cittottha), passion (mada), setting (asta), lust and
Saptama
7 desires (kāmān), dyūna, the nether world (ādhvalokān), husband
Bhāva
(pati), path (mārga), wife (bhāryāḥ).
Auspiciousness (māṅgalya), eye (randhra), dirty (malina), mental
Randhra anxiety (adhi), humiliation (parāBhāva), longevity (āyuḥ), discord
8
Bhāva (kleśā), bad name (apavāda), death (maraṇa), impurity (āśuci),
obstacles (vighna), servitude (dāsān).
Preceptor (ācārya), devata (daivata), father (pitṝn), auspiciousness
Dharma (śubha), good luck from a previous life (pūrvabhāgya), worship (pūjā),
9
Bhāva penance (tapaḥ), righteous acts (sukṛta), grandson (pautra), prayer or
repetition of devata’s name (japa), noble clan (āryavaṁśān).
Business and trade (vyāpāra), rank or position (aspada), honour
(māna), work and activities (karma), victory (jaya), good fame
Karma (satkīrtiṁ), sacrifice (kratuṁ), livelihood (jīvanaṁ), sky, zenith,
10
Bhāva svarga (vyoma), good conduct (ācāra), virtues and talent (guṇa),
nature, inclination, likes and dislikes (pravṛtti), movement (gamana),
fire sacrifice (yājñāṁ), meṣūraṇam
Gains (lābha), income (āya), incoming (āgaman), gains (āpti),
accomplishments (siddhi), acquiring riches, prosperity and vaibhav
Lābha (vibhavān prāptiṁ), mental state (Bhāvaṁ), veneration (ślādhyatāṁ),
11
Bhāva eldest brother or sister (jyeṣṭhabhrāta ramanya), ear (usually left)
(karṇa), juicy or succulent (sarasān), hearing a piece of pleasant news
(santoṣamā karṇanam).
Sorrow (duḥkh), leg (āṁghri), left eye (vāmanayana), loss or decline
Vyāya (kṣaya), informer (sūcaka), last (antya), poverty (daridra), sin (pāpa),
12
Bhāva bed (śayana), expenditure (vyāya), null (riḥpha), imprisonment
(bandhān).

2. 3. 2 .3
P RO SP E RIT Y V S DE ST RU C TI ON

yo yo śubhairyuto dṛṣṭo bhāvo vā patiDṛṣṭiyuk । yuvā pravṛddho

rājyasthaḥ kumāro vā’pi yatpatiḥ ॥ 14॥ tadīkṣaṇavaśāt
tattadbhābasaukhyaṃ vaded budhaḥ । yadyad
Bhāvapatirnaṣṭastrikeśādyaiśca saṃyutaḥ ॥ 15॥ Bhāvaṃ na vīkṣate

[441]
 BHĀVA OVERVIEW
samyak supto vṛddhomṛto’thavā । pīḍito vā’sya Bhāvasya phalaṃ
naṣṭaṃ vaded dhruvam ॥ 16॥

In Bṛhatparāśara, Maharṣi Parāśara states that a Bhāva prospers

when it is in Śubha yutidṛṣṭi. The same can be said when its Lord is in
Yuvāvasthā, or Prabuddhāvasthā, or Kumārāvasthā, or in Karmabhāva.
On the other hand, a Bhāva is destroyed, when it is devoid of dṛṣṭi by its
Lord, or, whose Lord is in yuti with a Krūragraha, or a Dusthāneśa, or
Grahayuddha Parājita, or is in one of the three Avasthās, viz,
Vṛddhāvasthā, Mṛtāvasthā and Suptāvasthā. Notes: The Avasthās have a
significant say on the Bhāva results, and they can significantly alter the
Bhāva results.

2. 3. 2 .4
GEN E RA L RE SU LT S

Before diving deep into Bhāva analysis, it is important to have a

high-level understanding of the Bhāvas. The influences of Krūra and
Saumya Grahas on various Bhāvas as per Praśnamārga 14.51-65 are seen
in the following table.
Table 147

# Bhāva Influences of Krūras Influence of Śubhagrahas

Failure, diseases in head, sorrows, General comfort, success, good
dishonour, displacement, loss of health, financial prosperity,
1 Lagna
money, pains all over the body, fame, promotions to higher
discomfort in all ways positions
Loss of ancestral property, diseases
Increase in family wealth, gains
2nd in the face, sickness for the family
2 of utensils, family amity and
Bhāva members, diseases in the right eye,
happiness
scandals, loss of utensils.
Misunderstanding with friends and
Good conduct, courage,
people who help them, misfortune to
3rd happiness to brothers, increase
3 brothers, diseases in chest, neck, and
Bhāva in help from others and good
right ear, mental affliction, bad
health
conduct, or cowardice.
Distress to mother and maternal
relations, loss of cattle, beds, cots,
4th Conveyances, lands, cattle, beds,
4 landed property and vehicles, heart
Bhāva general prosperity, good health.
trouble, general misery, and
discomfort due to impure water.
Illness, death, or danger to children,
Birth of children, good health,
5th leaving of sañcita karma, mental
5 peace of mind, influence and
Bhāva unrest, irritable temperament,
increase of good deeds.
illness to native’s advisors

[442]
 BHĀVA KĀRAKATVAS

# Bhāva Influences of Krūras Influence of Śubhagrahas

The occurrence of wounds or ulcers in
the organ is ruled by the 6th Rāśi fear
Enemies vanquished, diseases
6th from thieves and enemies, trouble in
6 disappear, and new ones do not
Bhāva the waist and navel area; obstacles in
sprout.
undertakings; ailment signified by
the occupying Graha.
Marriage, recovery of lost
Sickness or death or separation from
wealth, enjoyment and
7th the life partner, disturbances in the
7 happiness, safe return of
Bhāva journey; urinary troubles; fire hazard
relations gone to the foreign
in spouse’s house.
land, and building a good house.
Illness to servants, obstacles in all
Freedom from diseases, courage,
work, diseases in the anus, quarrels
8th longevity, facilities to acquire
8 with all, loss of wealth due to thieves/
Bhāva new Bhāvas, building mutts
rulers or enemies; loss of appetite;
(hermitages) etc.
diseases, a bad name
Blessings from elders and
Illness to elders, father,
parents; mental happiness;
grandchildren; ill luck; divine wrath;
God’s grace; an increase of
9th disinclination to the acts of charity;
9 fortune, inclination to do good
Bhāva gradual decline of hard-earned merit;
acts; an increase of tapas;
the ruin of one’s power of penance;
philanthropy; happiness from
hard-heartedness
grandchildren
Construction of wayside inns;
new roads; council halls;
Failures in efforts; loss of reputation;
temples; success in all attempts;
10th loss of respect; ruin to assistants;
10 increase in reputation; increase
Bhāva breaks in the profession; diseases in
in influence; rise in the
the ankle; exile
profession; acquisition of
assistants
Reduction of grief; the
Illness to elder brother and sons, accomplishment of desired
11th
11 ailment in the left ear and legs; gain objects, a gain of fresh sources of
Bhāva
of articles as indicated by the Graha wealth and material objects
signified by the Graha
Squandering of money; fall from a Heavy expenditure for good
12th position; troubles in the feet; trouble purposes; gradual termination of
12
Bhāva to the left eye; falls due to sinful actions; recovery from
carelessness and sinful actions illnesses

2. 3. 2 .5
GEN E RA L ASS ES SM EN T O F T HE B HĀ V AS

Table 148

Praśna
# Principle Remarks
mārga#
Bhāva that is associated with (1) Bhāva prospers when conjoined
1 14.25 or dṛṣṭied by their or dṛṣṭied by the Lord, natural
appropriate lords or Śubhagrahas, friends to the Lord.

[443]
 BHĀVA OVERVIEW

Praśna
# Principle Remarks
mārga#
Śubhagrahas is said to thrive Best of Śubhagrahas are Bṛhaspati,
well. Those conjoined with or Budha or Śukra. (2) Bhāva suffers
dṛṣṭied by Krūras suffer when conjoined or dṛṣṭied by natural
annihilation. Krūras, enemies to the Lord
Good results should be
predicted in respect of
Bhāvas dṛṣṭied by or Śubhagrahas in the 2nd-12th, 4th-10th,
conjoined with their 7th from a Bhāva gives favourable
respective lords or by results pertaining to the Bhāva. For
14.26-
2 Bṛhaspati or Budha or Śukra. instance, if Śubhagrahas are in
27
Bhāvas, which have these places from 6th Bhāva, they
Śubhagrahas in the 2nd, 7th help in victory in ligations and
and the 12th or 4th and 10th recovery from diseases.
from them, can also be
considered favourable.
The Śubhagraha nature of
Bhāvas is destroyed by their
Trou les to kārakatvas of a Bhāva:
connection with the lords of
(1) connection with 6-8-12 Bhāva or
6th, 8th and 12th or with the
their Lord, (2) connection with the
3 14.28 natural foes of their
natural enemy of the Bhāva Lord,
respective lords. If the
(3) weakness of the Bhāva Lord, (4)
Bhāva, or its Lord or the
weakness of the Kāraka
Kāraka, is weak, then the
Bhāva comes to grief.
Lord of a Bhāva in Dusthāna (6-8-
The 6th, 8th, and 12th lords are
12) or the Dusthāna lords in the
Krūragraha in nature. (1)
Bhāva or with the Bhāva ords or
Bhāvas dṛṣṭied by or
aspecting the Bhāva can give
associated with the lords of
troubles due to disease and enmity
these; (2) Bhāvas, the lords of
(6th), health or financial troubles
which are associated with or
(8th) or uncontrolled expenditure
dṛṣṭied by the lords of these
4 14.29 (12th). Note that a Śubhagraha can
Bhāvas; and (3) Bhāvas
also be a Dusthāna L rd and can
whose lords occupy 6th, 8th or
give troubles; however, the trouble
12th: these three sets of
manifests only when the
Bhāvas get destroyed. Even if
Śubhagraha is weakly placed or
they remain, they are
afflicted. Strength → sattva →
impotent or distorted in
Śubhagraha results; weakness →
effect.
tamas → Krūragraha results.
A Bhāva is weakened under
the following circumstances: Troubles to kāraka vas of a Bhāva:
the said Bhāva, its Lord or (1) Bhāva Lord is weak, (2) K raka
the Kāraka is weak; they are is weak, (3) Bhāva or Lord hemmed
hemmed in between, or are between Krūras or enemies, (4) No
combined with, or are dṛṣṭied association with Śubhagrahas, (5)
5 14.30
by Krūragraha Grahas or Krūras in 4-8-12 or 5-9 from the
their respective enemies; Bhāva, (6) Two or three afflictions
Śubhagrahas do not can cause the kārakatvas of the
associate with or aspect Bhāva to disappear from the
them, and the evil Grahas are person’s life.
disposed of in the 4th, 8th, 12th
[444]
 BHĀVA KĀRAKATVAS

Praśna
# Principle Remarks
mārga#
or 5th or 9th: out of these
various afflictions, even if
two or three are present, the
Bhāva may be rendered
extinct.
• Sūrya is Kāraka for
father and spiritual
influence
• Candra for mother and
the mind
• Maṅgala for brothers
landed property and The natural kārakatvas of Grahas
courage are mentioned here. They suffer if
the Graha is weak or afflicted. For
• Budha for speech and
instance, when Śubhagrahas are
6 14.31 knowledge
placed in Dusthāna, their natural
• Bṛhaspati for kārakatvas suffer. On the other
intelligence, children, hand, this brings out the positive
wisdom, and bodily attributes of the Dusthāna.
health
• Śukra for vehicles, wife,
and sense-pleasures
• Śani for death, diseases,
sorrow, servants, and
followers
The native has a predominant
If the different Kārakas, such influence on the matters signified
as Sūrya, Candra, etc., are by the Grahas, and those
strong, their events are kārakatvas benefit the native in life
predominantly seen. If weak, if the Grahas are strong (Ucca etc.,
these exist only in name. placed in good Bhāvas such as
7 14.32 With regard to Śani, Kendra, Trikoṇa). The matters are
however, it is just the missing from the person’s life, or the
reverse. If he is strong, person is troubled because the
miseries and diseases Grahas are weakly placed. Strength
decrease; if weak, these are → manifest positive attributes;
felt in abundance. Weakness → manifests negative
attributes.
Besides being Kārakas of
There are many other kārakatvas of
events explained above, the
Grahas that are not mentioned
various Grahas govern all
8 14.33 here. All such kārakatvas are
the other indications
affected depending on the strength
attributed to them in the
and weakness of the Kāraka.
texts.
The lords of the 9th and other
favourable Bhāvas, though 1-5-9 lords are benevolent, and they
they may be Krūras, nourish are a harbinger of fortune. They
9 14.34 should be treated as good Grahas,
a Bhāva. Varāhamihira has
well emphasized this point in causing good results when placed in
śloka ‘Lagnath putre’. a Bhāva, conjoining the Bhāva Lord

[445]
 BHĀVA OVERVIEW

Praśna
# Principle Remarks
mārga#
or aspect the Bhāva. They are the
antithesis of the Dusthāna lords.
Many believe that Krūras, when
weak, are good. However, this and
Śubhagrahas, if strong,
many other classics state that all
contribute good fully.
10 14.35 Grahas (including Krūras) must be
Krūras, if weak, give evil in
strong to give positive results.
full.
Strength => Sattva=> Bṛhaspati
and Weakness=>Tamas=> Śani
If a weak Krūragraha
occupies the 5th, there is a This is an example. If weak Krūras
loss of children. There is (6-8-12 lords) are in 5th, it denies
11 14.36 children’s birth if it is children. Strong Krūras (excluding
occupied by a strong the 8th Lord) can cause children’s
Śubhagraha other than the birth.
8th lord.
This is an especially important
principle. Let us say that a natural
Śubhagraha becomes a functional
Krūragraha or vice-versa; the
Graha becomes capable of both good
and bad results. In such a case, the
Graha confers good results when it’s
Śubhagraha and Krūragraha
results when it’s weak. The
Śubhagraha and Krūragraha
results are proportional based on
the strength.
A Graha, capable of giving
rise to both bad and good, Although not mentioned here, in the
12 14.37 confers only good results if author’s experience, the Krūragraha
he is strong, only evil results results manifest in the sub-period of
if he is weak. the Graha in a Krūragraha Daśā
(which is connected to the matter
under consideration. For instance,
Bṛhaspati being the 6th Lord in the
Lagna Ucca is a great protective
force. However, being the 6th Lord
can show battles in life. The
Krūragraha results of 6th lordship
manifest in the Daśā of Śani who is
the Kāraka of the 6th. In Bṛhaspati’s
own Daśā, the results are largely
positive as Bṛhaspati is Ucca, hence
strong.
A favourable Graha is The favourable results of a
capable of conferring Śubhagraha Graha are maximum
Śubhagraha results fully, when the Graha is well-placed in
13 14.38 moderately, or feebly- Navāñśa (i.e., in Vargottama, Ucca),
according to as the Navāñśa half when in own or friendly
it occupies is Vargottama, Navāñśa, a quarter when in neutral
own or friendly, or inimical. Navāñśa and null when in
[446]
 BHĀVA KĀRAKATVAS

Praśna
# Principle Remarks
mārga#
Similarly, an unfavourable debilitation or enemy Navāñśa.
Graha can give rise to Similarly, the unfavourable results
Krūragraha results- fully, are maximum when the Graha is in
moderately, or feebly, Nīca or enemy Navāñśa and so on.
according to as the Navāñśa
he holds is inimical, own, or
friendly or Vargottama.
If the Lord and the Kāraka
are strong and occupy
favourable Bhāvas, then the
indications of the Bhāva are This is related to 14.30. The positive
fully experienced. On the effect of the Bhāva is felt the most
contrary, if they are weak when the Bhāva, Bhaveśa, and the
14 14.39
and occupy the 6th, 8th or 12th, Kāraka are all well-placed. The
the results of the concerned negative results are felt when all
Bhāva are negative, and as the three factors are weak.
such, the question of whether
the native gets its influence
need not be raised.
If the Lord and Kāraka are
This is another important principle.
strong but occupy an
A native may have an illustrious
unfavourable position, then
son, but he is alienated from him;
though the effects of Bhāva
the native gains nothing because of
may be seen, the native does
his son. In such a case, although the
not enjoy them. On the
15 14.40 Lord of 5th and Kāraka Bṛhaspati
contrary, if the Lord and
are strongly placed, they may be in
Kāraka are weak but occupy
Dusthānas from the Lagna. Thus,
favourable positions, the
native enjoys the good results of a
effect is experienced by the
Bhāva depending on the Lord and
native, however little it may
Kāraka in Kendra or Trikoṇa.
be.
This is straight and simple. If one of
the lords and the Kāraka is weak,
the Bhāva gives mixed results- good
in good periods and bad in bad
periods. The worst is if the Lord and
the Kāraka are the same and placed
Of the two, the Lord of a
in the Bhāva. For example, for
Bhāva and its Kāraka, if one
Vṛścika, Lagna Bṛhaspati placed in
16 14.41 is strong and the other is
the 5th. In such a case, any blemish
weak, then the influence
to the Lord can bring tremendous
should be mixed in nature.
suffering in the matters of 5th as all
the three factors are affected
simultaneously. It is good to have
the Lord and the Kāraka different
so that the other is there to salvage
if one is afflicted.
If the Lord of a Bhāva This is a continuation of 14.40. The
17 14.42 occupies a favourable Bhāva Bhāva results to be well experienced
from it, then the effects of by the native, the Lord and Kāraka
that Bhāva are full. If the should be well-placed from Lagna. If
[447]
 BHĀVA OVERVIEW

Praśna
# Principle Remarks
mārga#
Lord occupies a favourable it is badly placed from Lagna, the
Bhāva from Lagna, the native does not enjoy it even if it is
effects of the Bhāva are well strong.
experienced. This is the view
of some.
Again, this is related to 14.40 and
14.42. Whether the native
Such Bhāvas as having any
personally experience the results of
relationship with Lagna or
a Bhāva or not depends on the
its Lord, such as aspect,
18 14.43 association of the Bhāva/Bhāva
association, Kendra
Lord with the Lagna or its Lord or
disposition, etc., are surely
its Kendra. Otherwise, the native’s
experienced.
father may be a King, but the native
does not enjoy its benefits.
Śubhagrahas, when placed in the 3-
Śubhagrahas in the 3rd, 6th, 8th
6-8-12, give unfavourable results
and l2th become
pertaining to its natural
unfavourable. Krūras in the
kārakatvas. Whereas Krūras, when
3rd, 6th and 11th become
placed in 3-6-11, becomes
favourable. The most
favourable. The Trine 1-5-9 are the
important of all the Bhāvas is
19 14.44 most important Bhāvas as they
Lagna. The 5th and the 9th
contain the sum-total of all good
Bhāvas are equally
deeds from the past life.
important. In these three
Śubhagrahas in such places confer
Bhāvas that Śubhagrahas
the greatest blessings, and Krūras
show their greatest good, and
in such places confer the greatest
Krūras their worst evil.
miseries.
In 14.44, it is mentioned that
Krūragraha Grahas (in the
Krūras in 3-6-11 confer good results.
6th) confer all the articles
But here, it is qualified that while
governed by them. But the
Graha’s kārakatvas gain being
20 14.45 Bhāva gets spoiled. In
placed in 6th, that of the Bhāva gets
questions pertaining to
spoiled. 6th signifies diseases, and
diseases, an evil Graha in the
placement of Krūragraha cause
6th Bhāva is harmful.
aggravation of diseases.
A Śubhagraha (natural) always give
good results relating to the Bhāva it
is in, or dṛṣṭies and a Krūragraha
give negative results concerning the
Bhāva it is in or dṛṣṭies. So,
Śubhagrahas vitalize the although a Krūragraha is well-
Bhāvas. Krūras destroy them. placed in the 3rd and 11th, it can
Śubhagrahas in the 6th Bhāva adversely affect the people ruled by
21 14.46
destroy enemies, and Krūras those Bhāvas, i.e., siblings and
increase them. All Grahas are friends. With regards to gains, all
harmful in the 8th and 12th. Grahas give good results in the 11th.
4-8-12 Bhāvas are the mokṣa
Trikoṇa and are the most sensitive
places in the Kuṇḍalī as they signify
happiness-health-liberation.
Śubhagrahas are welcome in the 4th,
[448]
 BHĀVA KĀRAKATVAS

Praśna
# Principle Remarks
mārga#
while the Krūras are not. 8-12 are
also Dusthānas, and all Grahas
placed here can cause suffering due
to their natural kārakatvas.
However, Śubhagrahas in 8-12 can
give good health and controlled
expenditure, respectively.
The results of various yogas and
The good and bad kārakatvas combinations are conferred during
ascribed to different Grahas appropriate Daśās. There are some
22 14.47 should be used when combinations whose results are felt
describing the effects of throughout life. However, the
Daśās. details of Daśās are beyond the
purview of this lesson.

[449]
 BHĀVA DETAILS

2.3.3
BHĀVA DETAILS

T
he following section narrates the Kārakatvas of the twelve Bhāvas, those
extracted from several texts including Maharṣi’s Parāśara’s Bṛhatparāśara,
Ācārya Harihara’s Praśnamārga and Ācārya Kālidāsa’s Uttarakālāmṛta.
Each of the Kārakatvas is provided with the Sanskrit equivalents so that those
desirous of interpreting these terms on their own can do so.

2. 3. 3.1
LA GN A B HĀ V A

Bṛhatparāśara: Physique (dehaṃ), appearance (rūpaṃ), knowledge

(jñānaṃ), complexion (varṇaṃ), vigour or weakness (balābalam), happiness
(sukhaṃ), grief (duḥkhaṃ), innate nature (svabhāva)
Praśnamārga 14.3: body, shape, health, strength, etc., welfare, fame,
general happiness, success in all undertakings.
Uttarakālāmṛta 5.1-1½: (1) Body (dehaśca), (2) limbs (avayavaḥ) (3)
happiness and misery (sukhāsukha) (4) old age (jarāste) (5) knowledge (jñāna) (6)
birthplace (janmasthale) (7) fame (kīrtiḥ) (8) dream (svapna) (9) strength (valāyatī)
(10) dignity (11) political life (nṛpanayākhya) (12) longevity (āyūṃṣi) (13)
tranquility (śāntir) (14) age (vayaḥ) (15) hair (keśa) (16) appearance (ākṛty) (17)
pride (abhimāna) (18) livelihood (jīvana) (19) gambling for others (paradyūtāṅka)
(20) stigma
(21) honour (māna) (22) skin (tvaco) (23) sleep (nidrā) (24) knowledge
(jñāna) (25) appropriating other’s money (dhanāpahāranṛ) (26) tendency to
humiliate others (tiraskārasvabhāv) (27) freedom from disease (ārujaḥ) (28)
detachment (vairāgyaprakṛti va) (29) nature (30) agency (kāryakaraṇaṃ) (31)
perseverance in the breeding of cattle (jīvakriyāsūdyamo) (32) loss of decorum
(maryādā pravināśanaṃ tviti) and (33) blame from one’s caste men (bhaved
varṇāpavāda stanoḥ).

2. 3. 3. 2
DH AN A BH ĀV A

Bṛhatparāśara: Wealth and grains (dhanadhānyaṃ), family (kuṭumba),

death (mṛtyujālam), friends (mitrakam), metals and precious stones
(dhāturatnādikaṃ).
Praśnamārga 14.4: family, wealth, speech, right eye and all kinds of
knowledge.
Uttarakālāmṛta 5.1½-3: The following are to be determined from the
second Bhāva: (1) speech (vāg), (2) wealth (vitta), (3) belief in sacred tradition
(astika), (4) supporting others (poṣaka tva), (5) nails (nakha), (6) enjoyment
(saṃbhogyāni), (7) truth and falsehood (satyānṛte), (8) tongue (jihvā), (9) eyes
(akṣya), (10) garment (ambara), (11) diamond (vajra), (12) copper (tāmra), (13) gem

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(maṇayo), (14) pearl (muktā), (15) determination (āgrahī), (16) artificial things
(kṛtrimaḥ), (17) family relationship (kauṭumbaṃ)
(18) buying and selling (krayavikrayā), (19) softness of speech (mṛduvaco),
(20) liberality (dātṛtva), (21) effort in the acquisition of wealth (vitsocamāḥ), (22)
friends or supporter (sāhāyyaṃ), (24) splendour (sukhakānti), (25) miserliness in
spending (vitta kṛpaṇāsanna), (26) clear oratorical ability (vāgvaibhavāḥ), (27)
scholarship (vidyā), (28) gold (svarṇa), (29) good silver (suraupya), (30) corn
(dhānya), (31) modesty (vinayā), (32) nose (nāsā), (33) firmness of mind
(manasdhairyake), (34) a close dependent (tat pāvastha narau), (35) rules of going
and coming (gamāgamaviṣir), (36) living power (jīvāśyatā).

2. 3. 3. 3
SAH A JA B HĀ V A

Bṛhatparāśara: valour (vikramaṃ), servants (bhṛtya), co-borns

(bhrātrādi), guru’s updesha (upadeśa), travels (prayāṇakam), father’s death
(pitrorvai maraṇaṃ)
Praśnamārga 14.5: courage, vitality, evil inclinations, brothers, right
ear, help
Uttarakālāmṛta 5.3-4½: (1) perseverance (dhairya), (2) after-borns
(sodara), (3) battle (yuddha), (4) ears (karṇa), (5) legs (caraṇāva), (6) roadside place
(kṣetra), (7) confusion of the mind (cittabhramāḥ), (8) capability (sāmarthya), (9)
heaven (sura), (10) causing sorrow (samatāpakaraṇaṃ), (11) gold (svarṇa), (12)
soldier (bhaṭo), (13) heroic valour (vikramaḥ), (14) one’s own relations (svīyo
bandhujana), (15) friend (suha), (16) wandering (calana)
(17) throat (kaṇṭhā), (18) eating unspoiled or pure food
(duṣṭabhojyādikaṃ), (19) partition of property (śaktiyavibhāg), (20) ornaments
(abhūṣaṇa), (21) virtues (guṇā), (22) learning (vidyā), (23) humour, laughter
(vinodī), (24) bodily strength (balam), (25) gain (lābho), (26) bodily growth
(dehasamṛddhi), (27) noble descent (satkulabhavā), (28) servant (bhṛtyaśca), (29)
the part of the hand between the forefinger and the thumb that is sacred to the
Manes or Pitṛs (pitryasthala), (30) female servant (dāsī), (31) journey in a good
small vehicle (svalpa suyāna yātra), (32) a large undertaking and (urukārya), (33)
one’s religious duty (svīyabhas).

2. 3. 3. 4
SU KH A BHĀ V A

Bṛhatparāśara: Conveyances (vāhanānyatha), relatives (bandhū),

mother (mātṛ), happiness (saukhyādikānyapi), assets (nidhi), lands (kṣetraṃ),
Bhāva (gṛhaṃ).
Praśnamārga 14.5: mother, relatives, uncle, nephew, house and
property, happiness, vehicles, things to set on, popularity, water, beds and cots,
general affluence, cattle, the house in which one is born.
Uttarakālāmṛta 5.4½-7: (1) learning (vidyā), (2) kingdom (rājya), (3)
house (gṛha), (4) travel (prayāṇa), (5) vehicle similar to rickshaws, small boats and

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the like (narasannaukādisad vāhanany), (6) oil bath (abhyaṅgo), (7) mother (jananī
ca), (8) relation (bandhu), (9) well-wisher (suhṛdau), (10) caste (jāti), (11) garment
(ambare), (12) a small well (vāpikā), (13) water (pānīyaṃ ca), (14) milk (payaḥ)
(15) perfume (sugandha), (16) being happy (sukhavān), (17) good name
(sannāma), (18) a medicine of great supernatural efficacy (divyauṣadhaṃ), (19)
trust (viśvāso), (20) false allegation (anṛtavāda), (21) a tent or pavilion (maṇḍapa),
(22) victory (jayaḥ), (23) tiring work (svedodbhavāyāḥ), (23) agriculture (kṛṣiḥ), (24)
land (kṣetrā), (25) a garden (rāma), (26) digging of a pond or well
(taṭākakūpakhananaṃ), (27) and their installation for the use of the public (tattat
pratiṣṭhādayo), (28) mother’s side (māturvarga), (29) a pure intellect (nidāna
buddhi)
(30) father (janako), (31) wife (dārā), (32) securing of one’s savings
(svanikṣepaṇam), (33) a mansion (saudhaḥ), (34) art (śilpa), (35) entering into a
house (gṛhapraveśa), (36) conclusion or result (pariṇāmāḥ), (37) disposition (śīla),
(38) loss of one’s dwelling (dhāmacyutī), (39) paternal property (pitryaṃ svaṃ), (40)
celestial food (surabhojanaṃ ca), (41) the art of giving clues to the places where
stolen property is kept, etc. (manaso moṣaḥ pradeśa kriyā), (42) an anthill
(valmīka), (43) development of Vedic and sacred texts (śruti śāstra vṛddhi), (44)
buffaloes (mahiṣā), (45) cows (go), (46) horses, (47) elephant in a rut (vājimatta),
(47) originating from an island (dvipāīkṣetrottha), (48) abundance of corn, grain
produced from wet-lands (susasya sampada).

2. 3. 3. 5
SU TA BH Ā VA

Bṛhatparāśara: Yantra and Mantras (yantramantrau), learning

(vidyāṃ), intellect (buddhi), administration (prabandha), sons (putra), fall of
position in a kingdom (rājyāpabhrāṃśādīn).
Praśnamārga 14.7: one’s intelligence, prudence, memory, power of
discrimination, merit earned in previous births, capacity to advise, ministers,
children and condition of mind.
Uttarakālāmṛta 5.8–9½: (1) Progeny (santānaṃ), (2) a virtuous act done
by the father (pitṛ puṇya), (3) a King’s minister (rājasacivā), (5) good morals
(sauśīlya), (6) artisanship (śilpe), (7) mind (mano), (8) learning (vidyā), (9)
pregnancy (garbha), (10) discernment (viveka), (11) umbrella (chatra), (12) moral
stories (sukathā), (13) auspicious letters (māṅgalyapatra), (14) garments (ambare)
(15) a great action desirable in various ways (mānā kāmya mahā prayoga),
(16) paternal property (pitṛvitte), (17) foresightedness (dūracintā kramāt), (18)
property derived through wife’s luck (kāntāmūlaka labdha bhāgya vibhavo), (19)
liaisons with courtesans (vārāṅganāliṅganam), (20) profundity (gāmbhīryaṃ), (21)
firmness (ghanatā), (22) secret (rahasya), (23) decorum (vinayā), (24) writing of
news (vṛttānta saṃlekhana), (25) well-being (kṣema), (26) affection (sneha), (27) a
long literary production (prabandhaḥ kāvya racanā), (28) engaging oneself in any
business (kāryapraveś), (29) belly (odarāḥ)
(30) prayer by sacred chanting (mantropāsana ca tat), (31) riches similar
to that of Kubera (suprasannaḥ vibhavāśca), (32) gift of cooked rice
(annapradānaṃ), (33) discrimination between virtue and sin (puṇyā satpravicāra),
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(34) chanting of Vedic hymns (mantrajapakāh), (35) wisdom (prajñā), (36) deep
pondering (samālocane), (37) ways for earning money (vittopāya), (38) a festive
occasion when drum or tabor is player (mṛdaṅga vādhasu), (39) intense satisfaction
(mahat santoṣa), (40) profound learning and (pāṇḍityakāḥ), (41) hereditary post of
minister (pāramparya samāgataṃ tu saciva sthānaṃ).

2. 3. 3. 6
AR I BH Ā VA

Bṛhatparāśara: Maternal uncle (mātula), doubts about death

(āntakaśaṃkānāṃ), enemies (śatrūṃ), injuries (vraṇādikān), stepmother
(sapatnīmātaraṃ).
Praśnamārga 14.8: thieves, enemies, obstacles, mental worries, diseases,
wounds, and death due to enemies or weapons.
Uttarakālāmṛta 5.9½-11½: (1) disease (rogo), (2) obstacle (vitaraṇāpti),
(3) fighting in combat, (4) maternal uncle (mātula), (5) phlegm (Kapha), (6) swelling
in the body (granthi), (7) cruel actions (ugra karmāṇic), (8) insanity (onmāda), (9)
a boil, eruption, ulcer or injury (sphoṭaka), (10) enmity (śatru vaira), (11)
miserliness (kṛpaṇatvā), (12) sickness (svāsthya), (13) venereal wound
(mehavraṇāh), (14) cooked rice (anna)
(15) weariness (ayāsa), (16) debt (ruṇa), (17) reproach (apavāda), (18)
enemy’s satisfaction (ripu santoṣa), (19) consumption (kṣaya), (20) heat (uṣṇa), (21)
a wound (kṣatāś), (22) mental worry (citta kleśa), (23) intense anguish (bahu
vyathe), (24) enmity with many people (bahu jana dveṣo’niśaṃ), (25) incessant eye-
trouble (netraruk), (26) receiving alms (bhikṣādānam), (27) untimely meals (akāla
bhojana kalā), (29) collateral damage, destruction, trouble or fear from people of
own caste or community (bhraṃśāḥ sapiṇḍa aribhi)
(30) gain (lābhā), (31) exertion (yāsa), (32) poison (viṣa), (33) a severe colic
(atiśūla), (34) fetters (nigalāḥ), (35) guarding of one’s name (svīyaṃ yaśo
rakṣaṇam), (36) urinal trouble (mūtra vyādhi), (37) dysentery (atisāra), (38) the six
flavours (ṣaḍsavi), (39) severe reproach (nindā), (40) service (dāsa), (41) theft (corā),
(42) calamity (vipat), (43) prison (kārāgeha), (44) misunderstandings with brothers
and the like (sahodarādi kalahāḥ).

2. 3. 3. 7
DĀ R Ā BH ĀV A

Bṛhatparāśara: Wife (jāyā), travel (madhvaprayāṇaṃ), trade (vāṇijyaṃ),

loss of sight (naṣṭavīkṣaṇam), death (maraṇaṃ), own body (svadehasya).
Praśnamārga 14.9: marriage, sexual instincts, wife or husband, general
relations with others, beds and cots, wife’s birthplace, lost or hidden things and sex
relations.
Uttarakālāmṛta 5.11½-13½: (1) marriage (udvāha), (2) un-chastity
(vyabhicāra), (3) amour (kāmuka), (3) victory (jayā), (4) enmity with a debauched
female (naṣṭāṅganā dveṣatā), (5) deviation from the right path (mārga bhrañśa), (6)
good perfume (sugandha), (7) music (gīta), (8) flower (kusumā), (9) eating of savoury

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food and good drinks (pṛṣṭānapānādikam), (10) chewing betel leaves with area
(tāmbūlaṃ ca), (11) break in a journey (prayāṇa bhaṅga).
(12) curd (dadhi), (13) loss of memory (vismṛty), (14) acquisition of clothes
and the like (ambar ādhāgamo), (15) semen virile (reto), (16) purity of the husband
(bhartṛ pavitra), (17) a pair of wives (dāra yugalaṃ), (18) the rectum (guhyaṃ ca),
(19) urine (mūtraṃ), (20) male and female genitals (gudaḥ), (21) trade (vāṇijyaṃ ca
tathā), (22) sweet drink (payo madhura), (23) partaking of nectar, soup, ghee, etc.
(saudhaḥ sūpakāyāśanaṃ)
(24) charitable donation (dānaṃ), (25) destruction of power (śauryaṁ
vinaṣṭa), (26) overthrow of the enemy (śatru), (27) money that is locked up in
another place (vijayā), (28) controversy (sthānāntarasthaṃ), (28) wealth (dhanam
bādau), (29) sexual union (maithuna), (30) adopted son (dattaputra), (31) tasting of
things prepared in ghee (ghṛtajāsvīya), (32) foreign place (anyadeśe tathā), (33)
wife (jāyā), (34) all secret pleasures arising from sexual union (mānmathajaṃ
rahasyam akhilaṃ), (35) theft (caurya).

2. 3. 3. 8
RA N D H RA B HĀ VA

Bṛhatparāśara: Longevity (āyu), battle (raṇaṃ), weaknesses and

enemies (ripuṃ), forts (durgaṃ), the wealth of the dead (mṛtadhanaṃ), that
happened in the past or shall happen in future (gatyanukādikaṃ).
Praśnamārga 14.10: The 8th house signifies ruin of everything, dangers,
evil reputation, cause and place of death, servants, outhouses, chronic diseases,
and obstructions.
Uttarakālāmṛta 5.13½-15½: (1) longevity (āyuḥ), (2) happiness
(saukhya), (3) defeat (parābhavī), (4) wealth from the dead, or insurance money
(mṛtadhanaṃ), (5) an afflicted face (saṃkleśa vaktraṃ), (6) worry about or arising
from death (mṛtikarneśo), (7) cause of death (māraṇa kāraṇa), (8) other calamities
(annakalaho), (9) troubles from meha or urinary disorder (tan mehajāḍa), (10)
calamity (vipat), (11) brother’s enemy (bhrātuḥ śatru), (12) teasing a wife (kalātra
pīḍana), (13) a tuft of braided hair (kalāpāh), (14) enemy’s fortress
(śatrudurgasthalaṃ), (15) misery (kleśaś ca)
(16) laziness (ālasa), (17) punishment from the government (rājadaṇḍa),
(18) fear (na bhaya), (19) loss of money (dravya kṣaya), (20) giving a debt
(ṇapradāḥ), (21) other’s money received out of ignorance (ajñānāpta paraṃ
dhanaṃ), (22) long-standing property or wealth, or legacy (ciradhanaṃ), (23) the
appearance of a wicked man (durmārgamā gamaḥ), (24) sin (pāpaṃ), (25) killing of
a living being (jīva vadhoga), (26) mutilation of a limb (hīnaka), (27) decapitation
(śiracchedo), (28) formidable affliction (graduḥkhāni ca), (29) a story that causes
anxiety to the mind (citta svāsthya), (30) trains of misfortune (kathopasarga
parivāra), (31) over diligence in doing cruel acts (ogra kriyā sūdhamo), (32) battle
(yuddha), (33) intense mental trouble (atyanta manovyathe ca).

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2. 3. 3. 9
DH A RM A BH Ā VA

Bṛhatparāśara: Luck (bhāgyaṃ), wife’s brother (śyālaṃ), righteousness

and religion (dharmaṃ), brother’s wife (bhrātṛpatn), pilgrimages
(tīrthayātrādikaṃ)
Praśnamārga 14.77: luck or fortune, righteousness, kindness, merit,
spirituality, father, grandchildren, charities, spiritual quest, good conduct or
culture, and preceptors.
Uttarakālāmṛta 5.15½-17: (1) charitable donations (dānaṃ), (2) virtue
(dharma), (3) resorting to holy waters (sutīrtha sevana), (4) penance (tapo), (5)
reverence to elders and the like (gurvādi bhakti), (6) medicinal drug (auṇaya), (7)
conduct (ācārāś), (8) purity of mind (cittaviśuddhi), (9) divine worship
(devabhajane), (10) exertion for the acquisition of learning (vidyāśramo), (11)
splendour (vaibhavaḥ), (12) a conveyance (yānaṃ), (13) affluence (bhāgya), (14)
polity (naya), (15) dignity, valour (pratāpa)
(16) moral story (sukathā), (17) travel (yātrā), (18) religious bathing
(bhiṣekādayaḥ), (19) nourishment (puṣṭiḥ), (20) association with good people
(sajjanasaṃ gatiḥ), (21) happiness (śubha), (22) paternal wealth (pitṛsva), (23) son
(putra), (24) daughter (putri), (25) wealth of all kinds (astathā), (26) horses
(turaṃga), (27) serpents (nāga), (28) buffaloes (mahiṣā), (29) coronation hall (paṭṭā
bhiṣekālaya), (30) regulating the Brāhmaṇa faith (brahma sthāpana), (31) a Vedic
sacrifice (vaidika), (32) circulation of money (kratudhana kṣepāḥ).

2. 3. 3.1 0
KA RM A BH Ā VA

Bṛhatparāśara: Kingdom (rājyaṃ), rise to the sky (ākāśaṃ), profession

(vṛttiṃ), honour (mānaṃ), father (pitustathā), foreign stay (pravāsasya), debts
(ṛṇa)
Praśnamārga 14.12: places of worship, towns, council halls, wayside
inns, servants, all actions, power to command, service
Uttarakālāmṛta 5.18–18½: (1) trade (vāṇijyaṃ), (2) honour from the
sovereign (nṛpamānyat), (3) riding on a horse (āśvagamanaṃ), (4) athletics
(mallatva), (5) Government work (rājyakriyā), (6) service (dāsatvaṃ), (70)
agriculture (kṛṣi), (8) doctor (vaidya), (9) fame (kīrti), (10) depositing of a treasure
(nidhinikṣepāśca), (11) sacrifice and the like (yajñādayaḥ), (12) pre-eminence
(śreṣṭhatvaṃ), (13) elders, preceptor (guru), (14) talisman (yantra), (15) sacred
incantations (mantra), (16) mother (jananī)
(17) magnitude of moral merits (vistāra puṇya), (18) medicine (uṣadh), (19)
thigh (oru), (20) Gods (sthānamara), (21) accomplishment of a sacred mantras
(mantra siddhi), (22) prosperity (vibhavāḥ), (23) adopted son (syāddattaputraḥ),
(24) a Lord (prabhuḥ), (25) road (mārgo), (26) honour (māna), (27) honourable living
(sujīvane ca), (28) a prince (nṛparād), (29) fame (prakhyāti), (30) teaching and the
like (śikṣādayā), (31) seal (mudrā), (32) supremacy (prābhava), (33) subjection
(nigrahau ca), (34) an intention to command (ājñāmatiḥ).

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2. 3. 3.1 1
ĀB HA B HĀ V A

Bṛ atparāśara: All kinds of articles (nānāvastu), son’s wife (putrajāyā),

income (āyaṃ), growth (vṛddhiṃ), quadrupeds (paśūnāṃ)
Praśnamārga 14.13: The gain of everything desired, elder brother, sons
already born, left ear, monetary gains.
Uttarakālāmṛta 5.18½–20½: (1) gain in every way (lābhaḥ sarva), (2) bad or
wicked desire (vidhair durāśa), (3) all kinds of receipts (sakalādāyau), (4) dependency
(parādhīnatā), (5) eldest brother (jyeṣṭhabhrātṛ), (6) paternal uncle (pitaṣya), (7)
worshipping of devatās (nirjaragaṇārcā), (8) worshipping of the virtuous
(sāttvikopāsanam), (9) learning (vidhā), (10) acquisition of gold and wealth (hema
dhanārjane), (11) surpassing cleverness (atipaṭutā svaṃ), (12) paternal property
(pūrvapitryaṃ tathā), (13) the knee (jānu), (14) a preeminent place (sthānaviśeṣa), (15)
love of ornaments and pearls (bhūṣaṇam)
(16) the masters wealth (aṇiprītī na vittāni ca), (17) loss of interest on capital
(naṣṭa dravya), (18) making of ornaments out of gold and sovereigns on behalf of one’s
lady-love (kalāṅga nārthakanaka svarṇādikāryāptayaḥ), (19) wisdom (prajña), (20)
ministership (amātya pade tathā), (21) brother-in-law (śvaśurajo), (22) gain (lābhaśca),
(23) dawn of fortune (bhāgyodayaḥ), (24) realization of one’s wish (siddhiścābhimataḥ),
(25) easy gain (sulābha), (26) cooking (pacane), (27) desire (cāśā), (28) mother (janani),
(29) longevity (āyuṣī), (30) ear (karṇau), (31) the shank (jaṅgha), (32) lovely painting
(vicitra lekhana), (33) skill in practical arts (kalā naipuṇyam).

2. 3. 3.1 2
VY ĀY A BHĀ V A

Bṛhatparāśara: Expenditure (vyāyaṃ), the profession of enemies (vairivṛtta),

end state (anta), loss of identity (riḥpha).
Praśnamārga 14.14: sinful actions, expenses, breaks and falls, left eye, loss
of position/profession, bodily injuries.
Uttarakālāmṛta 5.20½–22½: Awakening from sleep (nidrābhaṅga), (2)
mental pain (manovyathe), (3) the two feet (aṅgiyugalaṃ), (4) fear from enemy
(śatrorbhayaṃ), (5) imprisonment (bandhanaṃ), (6) liberation from pain (pīḍāmukti),
(7) discharge of debts (ṛṇapramocana), (8) elephants (gaja), (9) horses (aśvāḥ), (10)
paternal wealth (pitryavittaṃ), (11) enemy (ripuḥ), (12) ascending to the heaven
(svargārohaṇa), (13) left eye (vāmanetre), (14) people’s enmity (janavidveṣa), (15)
mutilation of a limb (aṅgavaikalyatā)
(16) gallantry (jāratvaṃ ca), (17) loss by marriage (vivāha naṣṭa), (18)
renouncing one’s couch (śayanatyāga), (19) termination of one’s appointment
(ādhikārakṣayāḥ), (20) the place of enemy’s imprisonment of chains (śatroḥ
bhūjalageha), (21) mental agitation (cittavikalau), (22) wretchedness (dīnasvabhāvā),
(23) harm (satau), (24) a blow to the thought of the happiness of one’s parents and
brothers (pitroḥ sodara saukhya cintana hatistau), (25) discussion or dispute (vāda), (26)
anger (roṣau kramāt), (27) bodily injury (dehārtir), (28) death (mṛtika), (29) moving to a
foreign land (anyadeśa gamane), (30) expenditure in all ways and (sarva prakāra vyayo),
(31) loss of wife (bhāryā hānir)

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2.3.4
REFERENCES

F
ollowing are the references on the Bhāva Kārakatvas from few important
texts, viz., Bṛhajjātaka of Ācārya Varāhamihira, Jātakapārijāta of Ācārya
Vaidyanātha Dīkṣita, Horāratna of Ācārya Balabhadra and Saṅketanidhi of
Ācārya Rāmadayālu. After having gone through the details of the Bhāvas, these
are intended to provide a quick snapshot of what the Bhāvas meant for and the
scholars’ viewpoints.

2. 3. 4. 1
BṚH A J JĀ TA KA

1. Bṛhajjātaka 1.15: The twelve houses from the Lagna have been given the
following names: (1) Tanu, (2) Kutumba, (3) Sahodara, (4) Bandhu. (5) Putra, (6)
Ari, (7) Patni, (8) Maraṇa, (9) Śubha, (10) Aspada, (11) Āya, and (12) Ripha. The
Upacayas are the 3rd, 6th, 10th and 11th houses from the Lagna, while the rest are
Apacayas. Some say that these should not be taken as permanent.
2. Bṛhajjātaka 1.16: Kālya, Sva, Vikrama, Gṛha, Pratibhā, Kṣata, Chittottha,
Randhra, Guru, Māna, Bhava, Vyāya are names of birth, second, third, etc.,
houses, respectively. The fourth and eighth from lagna are called Caturasra, the
seventh goes under the name of Dyūna, and the tenth is Agnya.
3. Bṛhajjātaka 1.17: Kaṇṭaka, Kendra and Catuṣṭaya denote the Quadrants, and
these are Saptama (7th), Lagna (1st), Caturtha (4th) and Kha (10th) Bhānāṃ Rāśis.
The Nara Rāśis are Mithuna, Kanya, Tulā, the first half of Dhanus and Kumbha,
and these are powerful when they happen to be the Lagna. The Jalacara Rāśis
(aquatic creatures) are Karka, Mīna, the second half of Makara, which become
powerful in the 4th house. Kita Rāśi (Vṛścika) becomes powerful in the 7th, and
Paśu Rasis (quadruped) Meṣa, Vṛṣabha, Siṅha, the 2nd half of Dhanus and the 1st
half of Makara become powerful when they become the 10th houses.
4. Bṛhajjātaka 1.18: Those houses next to Kendras are called Panapharas, and
those next to Panapharas are designated Apoklimas. Hibuka, Ambu, Sukha and
Veśma denote 4th house, Jāmitra denotes 7th, Sutabham, Trikoṇa shows 5th,
Meṣuraṇa and Karma are names for Daśama (10th).
5. Bṛhajjātaka 1.19: If the Lagneśa, Bṛhaspati or Budha occupy or aspect the
Lagna, it becomes most powerful. If other than these Grahas aspect or occupy it, it
is not so. All Rāśis in Kendras are powerful. Rāśis in Panapharas are of moderate
strength while Rāśis in Apoklimas are powerless. Manuṣya Rāśis are powerful
during day, Catuṣpāda Rāśis in the night and Kīṭa Rāśi during the two Sandhyās
(twilights). The measure of the Rāśis from Meṣa to Kanya inclusive is 5-6-7-8-9
and 10 multiplied by four, respectively, the other half from Tulā to Mīna in the
reverse order. Sahaja (3rd) is called Duścikya, Navama (9th) is denoted as Tapas
and Trikoṇa.

2. 3. 4. 2
JĀ TA KA P ĀR I JĀ TA

1. Jātakapārijāta 1.49: (1) Kalpa Udaya (rising), Ādya (first), Tanu (body), Janma
(birth), Vilagna, and Horā are the names of the Lagna or the Udayarāśi at the
time of birth, (2) Vak (speech), Artha (wealth) Bhukti (food), Nayana (eye), Sva
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 REFERENCES
(property), and Kutumba (family) are the names of the 2nd house. (3) Duścikya
(bad thoughts), Vikrama (prowess), Sahodara (brother), Vīrya (heroism), Dhairya
(firmness), and Karna (ear) are the designations of the 3rd house.
2. Jātakapārijāta 1.50: (4) Pātāla, Vṛddhi, Hibuka, Kṣiti (land), Mātṛ (mother),
Vidyā (learning), Yāna (vehicle), Ambu (water), Geha (house), Sukha (happiness),
Bandhu (relations) and Catuṣṭaya are the terms to denote the 4th house. (5) Dhi
(intelligence), Deva (deity), Rāja (King), Pitṛnandana (father-son), and Pañcaka
are the names of the 5th house. (6) Roga (disease), Añśa (partition), Śastra
(weapon), Bhaya (danger), Ṣaṣṭa (sixth), Ripu (enemy) and Kṣata (wounds) are the
names of the 6th house.
3. Jātakapārijāta 1.51: (7) Jāmitra, Kāma (love), Gamana (cohabitation, travelling
etc.), Kalatra Sampat (wife’s properties), Dyūna, Asta and Saptama are the names
of the 7th house. (8) Randhra, Āyus (life), Aṣṭa (eighth), Rana (battle), Mṛtyu
(death), and Vināśa are the names of the 8th house. (9) Dharma (virtue), Guru
(preceptor), Śubha (auspiciousness), Tapas (penance), Nava (ninth), Bhāgya (good
luck) are the names of the 9th house.
4. Jātakapārijāta 1.52. (10) Vyāpāra (business), Meṣuraṇa (commanding), Madhya
(zenith), Māna (honour), Jñāna (knowledge), Rajāspada (sovereignty), and Karma
(work), are the terms to indicate the 10th house. (11) Ekādaśa (eleventh),
Upantya (penultimate), Bhāva, Āya (income), Lābha (gain) are the expressions for
the 11th house. (12) Ripha, Vyāya (expenditure), Dvādaśa (twelfth) and Antyabhā
(last house), are the names of the 12th house.
5. Jātakapārijāta 1.53-54. Meṣuraṇa (the 10th), Udaya (the 1st), Kalatra (the 7th),
and Rasātala (the 4th) are called by any one of the designations Kendra, Kaṇṭaka
and Catuṣṭaya- The 9th and the 5th houses from the Lagna are called the Trikoṇa
houses. They (astrologers) call the 9th from the Lagna Tritrikoṇa. The 1st, 4th, 7th
and 10th are called Kendras. The 2nd, 11th, 5th and 8th are called Panaphara. The
12th, 6th, 9th, 3rd are Apoklima. The 8th and the 4th are the Caturasra.
6. Jātakapārijāta 1.55. Eminent Ācāryas of Astrology says that the 3rd, 11th, 6th,
and 10th houses are Upacaya (Rāśis of increase or growth) houses. The remaining
houses, viz. the 9th, 2nd, 4th, 5th, 7th, 8th, 12th and the 1st, called pīḍārkṣasaṅjñā
(houses of suffering). These houses (upacaya), if occupied or dṛṣṭied by their lords,
or by Budha, Śukra or Bṛhaspati, but unoccupied and unaspected by the rest,
produce auspicious effects in respect to Janma or Praśna (Note: this is according
to Maharṣi Garga, as quoted by Ācārya Balabhadra in Horāratna).

2. 3. 4. 3
HO RĀ R ATN A

1. Horāratna 1.89-91. Synonyms of Bhāvas: From the Udayalagna onwards, the

12 Bhāvas are respectively known with the following terms. (1) Tanu (physique),
(2) Dhana (wealth), (3) Sahaja (co-born), (4) Suhṛd (friends), (5) Suta (son or
progeny), (6) Ripu (enemy), (7) Strī (wife), (8) Mṛtyu (death), (9) Dharma (religion
or righteousness), (10) Karma (acts or duty), (11) Āya (income) and (12) Vyāya
(expenses). The 4th and 8th Bhāvas are known as “Caturāsra”. The 4th Bhāva has
other such names as Pātala (nadir), Hibuka, Sukha (happiness), Veśma (abode)
and Bandhu (relatives). The 9th and 5th Bhāvas are known as Trikoṇa. The 9th is
particularly known as Tri-Trikoṇa (more effective Trikoṇa). The 5th is the Bhāva of
intelligence. The 3rd Bhāva is called Duścikya, “Jāmitra”, “Dyūna”, and “Asta”
denote the 7th Bhāva. “Chidra” and “Riṣpha” are the names of 8th and 12th Bhāvas.
Notes: Hibuka is a non-Sanskrit word adopted by many exponents and is not of

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 BHĀVA KĀRAKATVAS
Sanskrit origin. So also, are the terms Duścikya (3rd Bhāva), Jāmitra (7th Bhāva)
and others.
2. Horāratna 1.92. Varāhamihira: Now narrated are the terms Kendra, Upacaya,
and others as per Varāhamihira. The 1st, 4th, 7th and 10th Bhāvas are known as
Kendra, Catuṣṭaya and Kaṇṭaka. Panaphara (or succedent) are the next set of
quadruples to the Kendras, i.e., the 2nd, 5th, 8th, and 11th Bhāvas. The 3rd, 6th, 9th,
and 12th Bhāvas are designated Apoklima (cadent). The 3rd, 6th, 11th, and 10th are
the Upacaya Bhāvas. Bhāvas other than these are Apacaya or Anupacaya Bhāvas.
3. Horāratna 1.93. Satyācārya: The 10th, 11th, 6th, and 3rd Bhāvas from the
Udayalagna are called the Upacaya Bhāvas. The other Bhāvas are called Apacaya.
4. Horāratna 1.94. For Yavanas, say that the 6th, 3rd, 10th and 11th places from
Udayalagna, or a specific Bhāva or Candra, are called Upacaya Bhāvas. The
others from these are Apacaya. Notes: The quotation of Yavana’s view allows one
to know about Upacaya places from the Udayalagna and Candra and a specific
Bhāva. Satyācārya’s view has not specifically included these additional counting
sources as he made a generic expression. There is nothing wrong with adopting
this principle of Yavanacārya as we count Kendras, Trikoṇas etc., from Candra,
other Grahas, and Bhāvas.
5. Horāratna 1.95. Maharṣi Garga’s Exceptions: Some say that the 3rd, 6th, 11th,
and 10th do not remain Upacaya Bhāvas anymore if they are dṛṣṭied by a Krūra or
by those who are inimical to their respective lords. As Maharṣi Garga states, the
Upacaya Bhāvas are the 3rd, 11th, 6th, and 10th, but they lose such a status when
dṛṣṭied by Krūras or such Grahas who are the enemies of their respective lords.
Notes: “Losing such status” needs clarification. Upacaya Bhāvas have the power
of repairing damages and causing improvement. Krūras, in the occupation of a
Upacaya Bhāva, does no doubt good to the person. But, according to Garga, when
a Upacaya Bhāva is dṛṣṭied by a Naisargika Krūra, viz., Sūrya, Maṅgala, Śani,
Rāhu or Ketu, it no more enjoys the power of remedying some ills. So also, when
the dṛṣṭi is from a Graha that is inimical to the Lord of the Upacaya Bhāva. For
example, Sūrya is the Lord of the 6th, a Upacaya; if the 6th is dṛṣṭied, in this case,
by Śani (who is inimical to Sūrya), the Bhāva loses its status as Upacaya and
behaves like any other Anupacaya Bhāva. Out of the 4 Upacaya Bhāvas, the value
increases in progressive order; thus: the 3rd is of low importance, and the 11th is of
the highest importance.
6. Horāratna 1.96. Synonyms for Bhāvas as per Sārāvalī: (1) Kalpa, (2) Sva,
(3) Pauruṣa, (4) Gṛha, (5) Pratibha (talent), (6) Vraṇa (injury), (7) Kāmadeva
(God of sex), (8) Vivara, (9) Guru (preceptor), (10) Māna (honour), (11) Bhava and
(12) Vyāya (expenditure) are the 12 different names for the 12 Bhāvas
commencing from the Udayalagna. Notes: Kalpa is a specific name for the 1st
Bhāva, while “Sva” is for the 2nd Bhāva. The term “Bhava” denotes the 11th as its
specific name. Apart from this, Bhāva means “eleven”, speaking of eleven Rudras
or so many forms of Lord Siva. “Vivara” denotes 8th Bhāva, and this term means a
hole, a weak point. “Chidra” also means a hole denoting the 8th Bhāva. The 8th
Bhāva is the hole through which life force leaves the mortal coil at the time of
one’s death. The 8th relates to one’s longevity and death.
7. Horāratna 1.96a. Balabhadra Comments: These synonyms are useful in
declaring the effects of the various Bhāvas. The Udayalagna is denoted by the
word “Kalpa”, which indicates “strength”, and hence the 1st Bhāva rules one’s
physique and well-being. From the 2nd Bhāva, family, wealth, and race should be
understood. The 3rd Bhāva indicates Brothers (i.e., co-born inclusive of sisters) and
human effort or exertion (“Puruṣārtha”). The 4th Bhāva governs kinsfolk and
happiness. From the 5th Bhāva, one should seek to know of intelligence and
progeny. The 6th Bhāva governs enemies and diseases. Wife (or husband), sexual
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 REFERENCES
desires and marriage are ruled by the 7th Bhāva. Death (and longevity), sins and
fear are ruled by the 8th Bhāva. Religion (also righteousness), parents etc. (also
parental kinsmen), preceptor and penance come under the 9th Bhāva. The term
“Āspada” denotes a place and position, and hence the 10th Bhāva indicates duties,
profession, and honour. Bhava (11th) indicates learning and other virtues and
wealth; hence, the advent of these should be studied from the 11th Bhāva. All
kinds of expenses are to be seen from the 12th Bhāva. Notes: “Mother and father”
jointly coming under the 9th Bhāva violates other standard authorities and actual
practice. Mother and father are in order ruled by the 4th and 9th Bhāvas.
8. Horāratna 1.97-98. As per Parāśara Jātaka: The various Bhāvas from the
Udayalagna through 12th yield effects according to the designations allotted to
them. If these are dṛṣṭied or occupied by Śubhagrahas, favourable results emerge.
Krūras so related, make the Bhāvas concerned produce effects that are not
auspicious. If a Bhāva is dṛṣṭied by a Graha that is in its Rāśi of Nīca or in that of
an Śatru, evil effects follow. But, this is not so (i.e., only good effects comes forth)
in the case of a Bhāva that is dṛṣṭied by a Mitra or an Ucca Graha, i.e., one who is
in Mitra/Ucca Rāśi.
9. Horāratna 1.99. Strength of Bhāvas: As per the Paramparā of Maharṣi
Bādarāyaṇa, the Rāśi that is identical with a Kendra is strong. Panaphara
(succedent) Bhāvas are moderately strong, while Apoklima (cadent) Bhāvas are
considered weak. Notes: The instructions given in this śloka should not be
wrongly applied for all circumstances. It only draws a comparison among the
Kendras, Panapharas and Apoklimas. Grahas in such Bhāvas derive such status.
For example, when Sūrya is in the Udayalagna (angle), Budha in the 2nd
(succedent) and Śukra in the 12th (cadent), the weakest of them is Śukra; Budha
gains more strength than Śukra. Sūrya is the strongest of the three in question.
Such yardsticks are useful in analysing the effects of the Bhāvas and daśā periods.
10. Horāratna 1.99a. Balabhadra clarifies: Based on the statement of Maharṣi
Bādarāyaṇa (Śrī Vedavyāsa), the author states that the terms “Kendra,
Panaphara, and Apoklima” apply only to Bhāvas and not to Rāśis. If at all the
terms Kendra etc., apply to Rāśis, then an Agnirāśi, which is the strongest of the
Rāśis for that matter, shall burn its self, or whichever Graha dṛṣṭies it or is dṛṣṭied
by it. In such a context, this kind of controversy can emerge. Therefore, Kendras
etc. apply only to Bhāvas as enlightened by Ācārya Varāhamihira and what
Ācārya Sundaramiśra (some contemporary author) stated allotting applicability of
these to Rāśis is infertile and mean concept.

2. 3. 4. 4
SA ṄK ET AN I D HI

1. Saṅketanidhi 4.2. The following matters should be judged from 1st house or
Lagna appearance of the Jātaka, his complexion, vitality, proportion of different
body parts, spots, caste, rank, happiness, misery, head, body, mothers’ father,
fathers’ mother.
2. Saṅketanidhi 4.9. The 2nd house is called Dhana Bhāva, or the house of wealth.
The other objects that concern this house are family (Kutumba), treasury, eyes,
face, speech, selling and buying, gold, pearls, silver etc.
3. Saṅketanidhi 4.18. The 3rd house deals with the Arms of the Jātaka, his nature,
the mother’s paternal uncle, the father’s maternal uncle, maidservants, ear,
courage, brothers.

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 BHĀVA KĀRAKATVAS
4. Saṅketanidhi 4.27. The subjects to be considered from the 4th house are-
happiness, land, conveyance, a reservoir, tank, well, agricultural land, close
friends, mother, chest, dwelling place etc.
5. Saṅketanidhi 4.37. The subjects that are to be considered from the 5th house are
intelligence, any plan or scheme, literary works, stomach, disciples, Ādhāna,
Mantra Sādhanā, issues, children, worship of devatās.
6. Saṅketanidhi 4.52. Of several parts of the body of Kālapuruṣa, or time-
personified, beginning with the head, the 6th house is the navel. Sixth is also the
house of animals. All good and bad about pet animals belonging to the Jātaka
should be considered from this house. The other matters concerning the 6th house
are cruel actions, diseases, ears, maternal uncle, enemies, anxiety, suspicions.
7. Saṅketanidhi 4.61. The 7th house denotes the pelvis of the Jātaka. The matters
considered from this house are the native’s partner, complaint, watershed,
journey, trade, business (partnership) and paternal grandfather.
8. Saṅketanidhi 4.74. The 8th house is known as the house of mystery. Matters to
be examined from the 8th house are fear from enemies, the origination of diseases,
a hole or a slit on the boat, imprisonment, crossing the river, theft, fighting, acting
in an unbecoming manner, happiness, misery, etc.
9. Saṅketanidhi 4.85. The 9th house is called the house of Fate, Bhāgya. It is the
house of prosperity and auspiciousness and represents the thighs of the
Kālapuruṣa, while according to some, the legs. The matters considered from the
9th house are palace, temple, well, reservoir, pilgrimage to holy places, good deeds.
10. Saṅketanidhi 4.91. The 10th house denotes the two knees and backbone of the
Jātaka. The matters which concern the 10th house are the native’s business,
occupation, livelihood, father, sovereign, government, position, administrative
appointment, happiness, banner, rain, drought, action, family etc.
11. Saṅketanidhi 4.105. The Subject matters dealt with by the 11th house are the
right foot, left hand, two thighs, learning, gains of wealth, acquisition of
elephants, horses, palanquins, chariots, other conveyances, ornaments of gold,
palanquin, clothes, festivity, and decoration etc.
12. Saṅketanidhi 4.113. The 12th house represents the two feet of Kālapuruṣa and
is called Vyāya Bhāva, the house of Expenditure. The matters considered from the
12th house are obstinacy, giving or taking gifts, expenditure, building reservoirs,
good or bad deeds, punishment, etc.

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 REFERENCES

ABOUT THIS BOOK

T
he Book “In Search of Jyotiṣa” is a collection of 33 books containing several
topics of Jyotiṣa, from beginning to advanced stages. This book focuses on
retaining the authenticity of the subject as taught by the Maharṣis and the
Ācāryas. I have tried to retain the classical texts’ originality while providing my
thoughts, reflections, and interpretations. Jyotiṣa is vast like a boundless ocean,
and therefore, mastering it in one’s one lifetime appears impossible. It is an
arduous task to even go through each principle of Jyotiṣa, let alone master it. There
are, however, a few who could attain a great deal of knowledge on this subject.
In my journey into the world of Jyotiṣa, which started in 1988, I studied
numerous texts of the Maharṣis, Ācāryas and the modern-day authors. However, I
encountered challenges; firstly, not many authors have written copiously sharing
their experiences. Secondly, there are numerous contradictions, but few have
explained how to reconcile them or resolve them. I have seen an attitude that “this
is what my tradition and teacher teaches; therefore, the other teaching or
interpretation must be incorrect”. Hardly many tried to reconcile the differences
objectively. Among all authors, I hold Dr BV Raman at the highest pedestal for his
yeoman service to the field of Jyotiṣa by writing several books on different topics
explaining things in an easily understandable language.
Besides that, most book in the market is like an instruction manual, or a
coursebook, which instructs how to do this and do that. Several books are merely a
narration of Jyotiṣa yogas. I always hoped that books explained the “why” behind
the yogas. The classical texts state that when Candra is in Meṣa Rāśi, the native
shall have such and such characteristics. But hardly anyone explains why that
should be.
Hardly anyone has explained the “Why” part of the equation, even among
modern-day authors. It always made me curious about the “Why”, and therefore, I
reflected upon them and penned down my thoughts. I undoubtedly faced numerous
challenges, but as time passed by, the yogas revealed themselves, like a beam of
sunshine in a dark cloud. I believe the blessings of my Guru, my Iṣṭadevatā, my
parents, and countless others manifested in the form of this knowledge flowing
through me.
I am open-minded because I am not indoctrinated into any specific
tradition from a young age. While receiving the knowledge from a tradition is a
fantastic way of learning it fast and furthering it, it makes one too attached to it
and not question it. It is a blessing in disguise that I have to work hard to get
something that one gets merely because one is born into a family or under some
circumstances. It must be my Karma that I had to be born in a situation where I
have to uncover the secrets on my own. It is also a blessing that I am not overly
attached to a preconceived notion and am always ready to question myself, my
understanding and my assumptions. I do not outrightly reject a view and look for
the truth behind it. The lack of pre-conceived notion helps me examine the thoughts
and opinions of contradicting practitioners with an objective eye.

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 BHĀVA KĀRAKATVAS

The book “In Search of Jyotiṣa” is the outcome of the search for the divine
principles that govern human lives and the lives of everything else, animate or
inanimate. The idea that the same set of principles governs everything in the uni
always motivated me. This motivation pushed me to continue the journey without
giving up. I started penning down my thoughts on Jyotiṣa from 2004, and from
2012 onwards, it started taking the form of a Book. I wrote two books before, which
I never published, called the “Principles of Divination”, containing a collection of
principles from several classical texts. I didn’t publish it because I did not want to
publish another book of principles, yogas and Sūtras. There are too many of them
in the market.
“In Search of Jyotiṣa” took at least eight years, if not more, but it contained
the gist of experiences of my studies spanning 33 years. I kept writing on several
topics without realizing that it became humongous. There are 33 volumes of the
book containing a range of topics, if not all. I have also taken an unconventional
approach to writing on my thoughts on Lālkitāb.
This book may not be a favourite among the exponents of Jyotiṣa, but my
approach to Jyotiṣa is different. I do not wish to decide what the readers should
read not. I have narrated my understanding and reflections hoping that someone
would find it useful. I do not belong to any specific tradition, so I have no
compulsion to follow the dictates of a tradition. I have written about the subject
with an open heart and mind, letting people choose what they wish to accept and
what they are not.
I always believe that in my Kuṇḍalī, Bṛhaspati’s dṛṣṭi on Dharmeśa Sūrya,
Karmeśa Budha and Pañcameśa Maṅgala would keep in on the right track. I also
believe that Ketu in the Trikoṇa to my Kārakāñśa and 2nd from Lagnāñśa would
shower me with the profound knowledge of this discipline. I do not wish to sound
boastful, but I am a born Jyotiṣī, and I am doing what I do the best – sharing my
reflections with the world! I hope you will find the journey into the world of Jyotiṣa
equally engaging and enlightening. The list of 33 volumes of the book is as follows:
Table 149: Details of the 33 Volumes

Book Name Content

• The book introduces the discipline of Jyotiṣa. It
covers the purpose of Jyotiṣa, its brief history,
notable Jyotiṣīs, the current state, reflections on
whether Jyotiṣa is a science, demonstrating how
Jyotiṣa is a universal language. It covers thoughts
Introduction and reflections on why Jyotiṣa work must, i.e., the
Book 1
to Jyotiṣa philosophical basis of this subject, the scope of
Jyotiṣa. There are important yogas that makes one a
Jyotiṣī and the fundamental building blocks of this
subject. And it covers the scope of the series of books
in the series “In Search of Jyotish” and a brief
introduction about me.
• This book covers in detail the entire domain of Graha
The Kārakatvas, Rāśi Kārakatvas and Bhāva
Book 2
Kārakatvas Kārakatvas. There is a detailed deliberation on
several topics of Kārakatvas, including the Dhātus,

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Doṣas, Grahas and avocations, Aprakāśa Grahas and
Upagrahas and several others.
• This book aims to provide a thorough grounding on
the significations of the Grahas, Rāśis and Bhāvas.
This is a crucial step for those who wish to enter the
world of Jyotiṣa.
• For a Seasoned Jyotiṣī, it should serve as a good
reference book, and I believe they would benefit from
the detailed deliberation of topics such as Dhātus
and Doṣas, classification of matter into Dhātu Mūla
Jīva.
• This book covers the results of Graha’s placement in
Rāśis and Bhāvas. When Grahas move through
Rāśis, they give rise to specific results. The aura of
the Graha intermingle with the Rāśis, and the Graha
takes different forms. Even though every Graha has
its innate nature, they undergo significant
modifications depending on the Rāśis they occupy.
• Like Lord Viṣṇu has 10 Avatāras, and in each of the
Avatāras, Lord Viṣṇu appears significantly different,
the Grahas also take 12 different forms when they
occupy the 12 Rāśis. Analysing the results of a
Graha in a Bhāva without considering its specific
form is misleading. In this book, I have assigned a
name to each of these forms of the Grahas, which
Rāśi and
Book 3 could help readily understand the form. Besides this,
Bhāva Phala
the forms are also affected by the dṛṣṭi of the Grahas,
which are also specified. Also, given why a Graha
manifests certain results in a Rāśi, the result of
years of reflection. I hoped to find when I started my
Jyotiṣa studies, but not much literature is available
on this topic.
• The book also covers the Bhāva effects of the Grahas,
and the results are excerpted from several classical
texts, including Bṛhajjātaka, Sārāvalī and
Phaladīpikā. Also, given the results of Graha
placement in different Bhāvas for the 12 different
Lagnas, a total of 108 combinations. These are not
exhaustive but can explain how Graha’s Bhāvaphala
changes for different Lagnas.
• This chapter contains a detailed account of the
computation of strengths of Grahas, Rāśis and
Bhāvas. A step by step computation of Ṣaḍbala is
included in this chapter. Several topics, such as
Strength and
Ceṣṭā Bala, Yuddha Bala etc., are clarified with
Book 4 Bhāva
worked examples. In the Abdamāsadinahorā Bala, it
Analysis
is demonstrated how to find the Sṛṣṭi and Kāli
Ahargaṇa, based on which the Sāvana Varṣa Lord
must be found. It is also explained what the basis of
the Lordship if for Horā, Vāra, Māsa and Varṣa.

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• A detailed account of Rāśi and Bhāva Balas are also
covered with worked-out examples. This dispels
several doubts on the computation of strength of
various elements viz., Graha, Rāśi and Bhāva. A
detailed account of Graha yuddha is given, dispelling
the doubts on when two Grahas must be considered
in Grahayuddha and who is victorious. The ślokas
support the arguments from Maharṣi Parāśara,
Sūryasiddhānta, and Bṛhatsaṅhitā.
• The second portion of the book contains a detailed
account of judging a Bhāva methodically. The
principles are adopted from Phaladīpikā Adhyāya 15
and are explained in great detail. This is followed by
a detailed account of Bhāveśa Bhāva Phala, covering
the results of 12 Bhāveśas in 12 Bhāvas, a total of
144 combinations. I have given my thoughts and
reflections on each of these topics, which I believe
will dispel doubts in the mind of a seeker. For a
seasoned Jyotiṣī, I believe they will have a different
perspective, which they find useful.
• Janma means birth, and therefore, this book covers
almost everything that one needs to know on the
subject of birth. It starts with the topic of
deciphering birth circumstances from a Kuṇḍalī, and
an examination of yogas contained in several
classical texts including Bṛhatparāśara, Bṛhajjātaka,
Sārāvalī, Jātakatattva and others. There are several
illustrations of the effects of Grahas on birth
circumstances.
• This contains the yogas from Nāradapurāṇa
regarding Śubha and Aśubha Janma, conditions of
illegitimate birth, what is called Jāraja yoga, and
their annulation. The Niṣeka and Ādhāna Kuṇḍalī
deal with the construction and interpretation of
conception chart, which is also called the pre-natal
Book 5 Janma epoch. The Viyoni Janma chapter provides the
details of non-human birth, such as the birth of
animals, plants, birds etc., and how to decipher
them. The principles of the naming chapter deal with
naming a newborn child that is harmonious with the
Kuṇḍalī.
• The birth time rectification section provides a step by
step method of rectifying a Kuṇḍalī with principles
derived from several classical texts, including the
Prāṇapada, Kunda, Janma Vighaṭika, Tattva and
Antartattva method. For verification of one’s Lagna
few more principles and guidance is given. A section
is dedicated to casting of a Kuṇḍalī from Praśna
when the Kuṇḍalī is lost, and the birth time is
completely unknown. Yet another section is
dedicated to the effects due to birth in several time
elements such as Bārhaspatya Varṣa, several Tithis,
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 REFERENCES

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Vāras etc. These effects help in fine-tuning the results in a
Kuṇḍalī
• Ariṣṭa are the evil yogas in a Kuṇḍalī. This starts
with examining the 21 flaws in time, in which birth,
Muhūrta or Praśna yields troublesome results. The
Nakṣatra Ariṣṭa section covers the danger caused by
being born in a certain Nakṣatra. The Gaṇḍānta
birth covers the different Gaṇḍāntas. It covers the
topic such as Abhukta Mūla, Mūla Nivāsa,
Mūlavṛkṣa and several other topics. The topic of
Bālāriṣṭa is dealt in great detail in a structured
manner, starting with a robust foundation of the
building blocks of such yogas. These involve,
assessment of Kṣiṇa Candra, afflictions to Candra
Book 6 Ariṣṭa Lagna, the afflictions to Udaya Lagna and several
others.
• There is a careful analysis of several yogas that
indicate danger to both the child and the mother,
and in some cases, the father. The Ariṣṭabhaṅga
yogas indicate the protection one has from the evils
in a Kuṇḍalī. These protections work throughout
one’s lifetime, and therefore, it is vital to identify
them. The Yogas, such as Bṛhaspati in dignity in a
Kendra, works throughout life and protects the
native from several evils. Likewise, Śubhagrahas
should be in Kendrakoṇas, and Krūras in Triṣaḍāyas
is a great protective force.
• This book is divided into four sections (1) Bodily
characteristics, (2) Examination of longevity, (3)
Cause and timing of death, and (4) Analysing
diseases. Each of them covers significant areas. For
Health and instance, the bodily characteristics cover physical
Book 7
Longevity features, predominant Guṇa of a person, the Varṇas
or natural propensities, and the personality traits.
The section on the diseases thoroughly treats several
diseases, including brain diseases, respiratory
disorders, eye diseases, speech disorders, etc.
• This book serves as an introduction to the 12
Bhāvas. Jyotiṣa is a vast subject, and each Bhāva
comprises myriads of yoga. It is nearly impossible to
do an exhaustive treatment of each Bhāva in a book
like this because each Bhāva deserves to be covered
in a separate volume dedicated to the Bhāva.
However, this book aims to cover the width of Jyotiṣa
Book 8 The 12 Bhāvas
at the expense of depth. This book includes a high-
level assessment of few crucial yogas of each Bhāva,
those culled from Jyotiṣa classics Phaladīpikā and
Sārāvalī. However, this is a compendium of yogas
contained in several classical texts including
Bṛhatparāśara, Jātakatattva, Saṅketa Nidhi, Suka
Jātaka, and few other important texts.

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• This book covers in detail what one needs to know
about the Nakṣatras. This includes the Nakṣatra
Devatās, their classification into seven classes, the
Purāṇic lore, the Hoḍā or Avakahada Cakra, details
of each Nakṣatra, including their symbol, Devatās
Book 9 Nakṣatra etc. Tārās in the Nakṣatras, Nakṣatra and
avocations, effects of Grahas and Bhāva Lord in the
Nakṣatras, the Nakṣatra Puruṣa, Nakṣatra in the
delineation of diseases, the blessing of Nakṣatras,
usage of Nakṣatras in marital compatibility and a
detailed delineation of birth in each Nakṣatra.
• This book covers several topics that are not yet
covered, including how to write a Kuṇḍalī the
traditional way, detailed deliberation on the
construction of Bhāva Kuṇḍalī, including the
opinions of several scholars, Maharṣis and Ācāryas,
the Graha Avasthās, including Bālādi, Jāgṛtādi,
Dīptādi, Lajjitādi, Sayanādi and the Graha Samayas.
• The section on the Aprakāśa Grahas and Upagrahas
Other cover their computation and delineation in a
Book 10 Building Kuṇḍalī, the computation and usage of Prāṇapada,
Blocks deliberation on the Tattvas and Guṇas.
• The section on Yogakārakas states the distinction
between Auspicious vs Favourable, results due to
ownership of a Bhāva, Yoga between Kendra-Koṇa
Lords, Treatment of Rāhu and Ketu, The Kārakatvas
of individual Bhāveśa, and delineation of
Yogakārakas for different Lagnas, that includes my
reflections on the principles/yogas presented by
Ācārya Ramanuja, in Bhāvārtha Ratnākara.
• The book on Yoga covers the Yoga fundamentals, the
Lagna yogas, the Candra yogas, the Sūrya yogas, the
Nābhasa yogas, delineation of Paraspara Kārakas,
Rājayogas of Maharṣi Parāśara and Ācārya
Kalyāṇavarmā, and Rāja Sambandha yoga,
Rājabhaṅga yoga, Adverse yogas from classical texts
such as Jātakapārijāta, Bṛhajjātaka and Horāsāra.
Book 11 Yogas
It covers the details about the much controversial
yoga, the Kālasarpa yoga and its several variations.
There is an exhaustive treatment of the Pravrājya
yoga, and several other yogas are excerpted from
classical texts of Maharṣi Garga, Maharṣi Suka,
Ācārya Mahādeva, and Ācārya Ramanuja. There is
also coverage of the Dvigraha, Trigraha etc., yogas.
• It covers the five elements of Pañcāṅga, including the
Nakṣatra, the Vāra, the Tithi, the Karṇa and the
Nitya yogas. The section on Muhūrta elements
Pañcāṅga and covers the concept of 30 Muhūrtas, Sūrya’s
Book 12
Muhurta Saṅkrānti, the effects Lagna, delineation of the
portfolio owner of a year, such as the King of the
year, minister of the year, lord of vegetation, lord of
grains etc. There is a detailed treatment of the
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Book Name Content

principles of Muhūrta, the Pañcāṅga yogas, i.e., the
special yogas that are formed due to Vāra-Nakṣatra,
Vāra-Tithi, Nakṣatra-Tithi etc. The special Nakṣatra
Ghaṭikās covers, the Viṣa, Uṣṇa, Amṛta Ghaṭikās.
There is a delineation of Ānandādi yogas, the
Samvatsara and Yugas based on Bṛhaspati’s mean
motion, and formation of adverse yogas such as
Ekārgala, Vaidhṛti, Krūrasaṅyuta etc.
• The Muhūrta section deals with the principles of
choosing important Muhūrtas, including the 16
Saṅskāras, travel, education, treatment of diseases,
coronation, installing a Devatā etc.
• This contains two sections, the Modern Astronomy
and the Siddhāntika Astronomy. The Modern
Astronomy section covers the measurement of time,
the coordinate system including equatorial and
ecliptic coordinate systems, the transformation of
coordinates, the computation of the mean and true
position of Grahas as per the modern computation
methods, coordinates of fixed stars, and examination
of the concepts of obliquity and nutation. By
studying this, one can determine the coordinates of
Nakṣatras and Grahas as per the modern methods.
Jyotish
Book 13 • The Siddhāntika Astronomy section starts with a
Siddhānta 1
deliberation of the classical and medieval
astronomers, the Hindu Astronomy vis-à-vis others,
the time and place of Sūryasiddhānta, the
fundamentals, the mean places of Grahas, the true
places of Grahas, the nine measures of times, notes
on Indian calendars, and the 60 Jovian years. By
studying this, one can compute the true places of
Grahas using the Siddhāntika methods. I have also
proposed some adjustments (Bīja corrections) of the
Sūryasiddhānta values to tally with the modern
values.
• This book has three sections: the Astronomical
events, the Computation of Lagna, and Ayanāñśa.
The Astronomical events section covers Grahayuti,
Astāṅgata, Vakragati, Grahayuddha, and Grahaṇa.
Each of these topics contains the astronomical
computations and astrological delineation of these
events.
Jyotish • The Computation of Lagna section deals with the
Book 14
Siddhānta 2 method of determining the Lagna on a date and time
based on the traditional Śaṅku Chāyā method as
well as the modern method of using sidereal time.
• The Ayanāñśa section covers the history of
Ayanāñśa, the difference between the two zodiacs,
Nirāyana and Sāyana, seven different methods of
determining Ayanāñśas, including the method of
Sūryasiddhānta libration, the IAU’s method, from

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the length of a Tropical and Sidereal day, Nakṣatra
Method and others. After that, I have captured the
important Ayanāñśas in vogue in today’s world,
before delving into Ācārya Varāhamihira’s Ayanāñśa
and Sṛṣṭi Ayanāñśa.
• This book dives deep into the topic of the Lagna
Bhāva. This contain six sections, viz., What is
Lagnabhāva, The nature of Lagna Rāśi, Birth in
Book 15 Lagna Bhāva different Lagnas, Graha Lagna Phala, and Lagneśa
Bhāvaphala. This is perhaps the most detailed
treatment of this Bhāvas ever done by an
astrological writer.
• There five sections of this book, viz., The Viśeśa
Lagna, The Candralagna, The Āruṛhalagna, The
Svāṃśa Lagna, and the Kāraka Lagna. This does an
Special exhaustive treatment of various things that are
Book 16
Lagnas delineated from these several Lagnas. The Viśeśa
Lagna section covers the Bhāva Lagna, the
Horālagna, the Vighaṭika Lagna, the Varṇada
Lagna, and the Prāṇapada Lagna.
• This is perhaps the most detailed delineation of the
Lagna yogas from several classical texts. There are
twelve sections of this book, Lagna fundamentals,
success in the homeland or abroad, judging three
portions of life, dṛṣṭi yogas, facial features,
personality traits, health and diseases, madness,
speech-related yogas, fame, and fame renown,
miscellaneous yogas, and yogas from other sources.
Each of these sections has a detailed deliberation of
Book 17 Lagna yogas
the topic covered. For instance, the Lagna
fundamentals contain Lagna Kārakatvas, strengths
and weaknesses, body structure and complexion,
physical felicity, and physical appearance. Likewise,
success in the homeland or abroad, success in a
foreign land, the characteristics of the foreign land
etc. I believe this contains almost everything that
one would ever need to know about the Lagna
Bhāva.
• This comprehensively covers the method of
Aṣṭakavarga. There are eight sections viz.,
construction, the fundamentals, Rekhās and
Karaṇas, Bhinnāṣṭakavarga, Samudāyāṣṭakavarga,
Daśā application, Aṣṭakavarga Gocara, Kakṣyā, and
Longevity estimation. This book is written after
Book 18 Aṣṭakavarga consulting several classical texts on this subject
including Bṛhatparāśara, Bṛhajjātaka, Sārāvalī,
Phaladīpikā, Aṣṭakavarga Mahānibandha,
Jātakapārijāta, Jātaka Deśamārga, and
Praśnamārga. This book should be able to denounce
several doubts, including whether Rāśi or Bhāva
should be used for construction of the Aṣṭakavarga,

[469]
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the Śodhanas etc. This book does an exhaustive
treatment of almost all the topics of Aṣṭakavarga.
• This book covers several topics including, Pācakādi
Sambandha, Śrī Kālidāsa’s Principles, Special
Cakras, Patāki Riṣṭa, Tripāpa Cakra, Bhṛgu’s
Paddhati, Pañcaka, Candra’s special avasthās such
as Candrakriyā etc., Miscellaneous tools such as
Mṛtyubhāga, Bhṛgubindu etc., the Bādhaka and Strī
Jātaka.
Important • The special Cakra section contains esoteric diagrams
Book 19 Methods and including Navatārā Cakra, Ghātaka Cakra, Dimbha
Tools Cakra, Nara Cakra, Graha Puruṣa Cakras, The
Śatapada Cakra, the Kālānala Cakras,
Yamadaṁṣṭrā Cakra, Trināḍī Cakra, Gaja and Aśva
Cakras, Pañcasvara Cakra, Sannāḍī Cakra, Koṭa
Cakra and Sanghatta Cakra.
• The Bhṛgu Paddhati contains the translation of
Bhṛgu Sūtra, Bhṛgu Saṅhitā, and Bhṛgu Saral
Paddhati (BSP).
• This covers several topics of Vargas or Subdivisions
of a Rāśi. This includes delineation of the 16 Vargas
of Maharṣi Parāśara, the principles of analysing
Vargas, the Varga dignities, the variations of Vargas,
such as Parivṛtti Vargas etc., the different kinds of
Horās, Navāñśas, Dreṣkāṇas etc. This also contains
the usage of individual Vargas for delineation of a
Kuṇḍalī.
• It contains an examination of whether the Vargas
can be used as Kuṇḍalīs, and what the Śāstras say
Book 20 The Vargas
about it. Several dictums from the classical texts are
given to clarify the views of the classical authors.
• There are staunch believers of both schools of
thoughts, those who do not accept the concept of
Bhāva and dṛṣṭi in the Vargas, whereas there are
those who support the view that Vargas should also
be treated as Kuṇḍalīs. I do not wish to force anyone
with what I believe, and I only wish to present before
the seekers what the different classical texts say on
this topic to arrive at their conclusions.
• This book covers several facets of Nakṣatra and Nāḍī
Jyotiṣa. The Nakṣatra Jyotiṣa delineates the core
principles of the Meena 1 Nāḍī, Meena 2 Nāḍī,
Kṛṣṇamūrti Paddhati (KP) and Iyer’s Paddhati.
Iyer’s Paddhati is based on the legendary Jyotiṣī Śrī
Nakṣatra and HR Sheshadri Iyer, whose books the New
Book 21
Nāḍī Jyotiṣa Techniques of Prediction 3 volumes are cornerstones
of Jyotiṣa.
• Śrī Iyer did not exclusively deal with the Nakṣatras.
Still, his determination and usage of Yogī and
Avayogi, and the usage of Nakṣatra is pathbreaking,
which is why is included in this book dedicated to
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Nakṣatra and Nāḍī Jyotiṣa. I have covered in detail
some abstruse concepts with worked-out examples,
such as the Starter and Ruler for assessment of
Viñśottarī Daśā.
• The Nāḍī Jyotiṣa section covers the essential
principles from Saptaṛṣi Nāḍī and Bhṛgu Nandi
Nāḍī. Besides providing a synopsis of the genre of
Nāḍī Jyotiṣa, there is a detailed exploration of topics
such as blending of Kārakatvas, and how the
blending is affected by the sequence of Grahas
having yuti in a Rāśi. I am hoping that this book
would provide wide coverage of topics from both
Nakṣatra and Nāḍī Jyotiṣa, that both beginners and
advanced practitioners would find useful.
• This book introduces the subject of Jaimini Sūtra
concisely to beginners. One who wishes to grasp the
Sūtras quickly can find a systematic way of dealing
with the subject. Jaimini Sūtra is highly complex
and terse and requires years of Tapasyā to
understand this. I have given several examples to
make the concept clearer.
Book 22 Jaimini Sūtra
• It isn’t easy to decipher and understand the profound
meaning of a Sūtra without the guidance of a Guru.
Therefore, this book does not intend to teach one this
complex subject; however, it presents a robust
framework with apt translations to introduce this
subject to an earnest seeker. One who wishes to
pursue it further must study under a bonafide Guru.
• This book covers, in great detail, the subject of
Horary Astrology, also called Praśna Śāstra. This is
built upon the foundation of several classical texts,
including Praśnamārga, Praśnatantra, Daivajña
Vallabha, Kṛṣṇīyam, Ṣaṭpañcāśikā and others. The
concepts are explained in great detail and with
examples. This covers topics such as Nimittas,
Aṣṭamaṅgala Praśna, Manomuṣṭi Praśna,
Kāryasiddhi Praśna, Devapraśna, analysis of
dreams, and some esoteric Cakras like the
Book 23 Praśnaśāstra Candragupti Cakra which is used to locate water
underground.
• There is an exhaustive treatment of Praśnas relating
to the 12 Bhāvas. For instance, the 2nd house Praśna
deals with financial gains; the 4th house Praśna deals
with Agriculture and cultivation and leasing
agreements. The 6th house deals with matters
concerning diseases, employee-employer
relationships etc. The treatment of each of these
topics is detailed with copious notes and
explanations.

Book 24 Jinendramāla • Jinendramāla is an important Praśna text written by

a Jain Monk, Upendrācārya. It has methods scantily

[471]
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found in other Praśna works, such as Praśnamārga.
Concepts such as Chatra Rāśi, also called Kavippu,
is explained in this work. Besides that, the book
explains the concept of Yāmagraha, also called
Jāmakkol or Sāmakkol. These are the special
position of Grahas in a Kuṇḍalī which is determined
from dividing a day into Yāmas or Jāmams. The text
gives the method of locating a treasure underground
using the Candragupti Cakra, which is explained in
Praśnamārga in locating water underground. This
method of Praśna is also called Jāmakkol Āruṛham
and Sāmakkol Āruṛham and is widely used in
southern India.
• Svaraśāstra is about using one’s breathing or Svara
for regulating one’s life or answering Praśna. The
content of this book is based on the foundation laid
by texts such as Praśnamārga, Svara Cintāmaṇi and
Śiva Svarodaya. The ślokas from these texts are
Book 25 Svara Śāstra
examined in great detail and explained so that
anyone with little or no knowledge of this subject can
understand them. The Svara Śāstra has great usage
in Horary, and therefore, this is highly recommended
for those who wish to attain mastery in Praśna.
• Śrāpas are curses, which manifest as great evil in
one’s life. Maharṣi Parāśara details several kinds of
Śrāpas that cause denial or loss of children and are
called Sutakṣaya Śrāpa. This book explains all about
such Śrāpas, and the remedial measures that can be
undertaken to reduce the effects of such Śrāpas.
Śrāpa and
Book 26 • The Puṇya Cakra is cast at the moment of death of
Puṇya Cakra
an individual. From this Kuṇḍalī, the whereabouts of
the person who has left his mortal frame can be
deciphered. How long the person is wandering on the
early plane, whether the person has attained peace
after death, which spirit worlds the person is guided
to etc., can be known from this Kuṇḍalī.
• Even though the Lālkitāb is not part of Vedic
Astrology, it contains principles based on the same
building blocks. The Kārakatvas for the Grahas,
Bhāvas etc., are the same, but their application is
different. Even though several practitioners of this
text use this for prescribing several remedies that
can be done relatively easily, there is more to this
text than remedies.
Book 27 Lālkitāb
• This book is a storehouse of principles that are
hardly found elsewhere. For instance, the text claims
that when Rāhu is in the Lagna, Sūrya becomes
negative, and the house occupied by such Sūrya is
ruined. The text juxtaposes the Grahas in the
Bhāvas to the Rāśis before delineating the results.
Several unique delineations, such as Pucca Ghar,
Andhe Graha, Sāthī Graha, etc., are explained for
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 BHĀVA KĀRAKATVAS

Book Name Content

anyone who wishes to learn this text. Besides that,
common remedies specified by the book are also
stated.
• Explained in the book, the concept of house Kuṇḍalī,
i.e., the Kuṇḍalī of the house as well as Sāmudrika
Śāstra, which includes corroborating the planetary
positions in a Kuṇḍalī to the marks and signs in
one’s Palm. This is an excellent text for one who
wishes to learn Astro palmistry.
• Daśās are crucial for timing events in Jyotiṣaśāstra.
However, there are numerous Daśās besides the
commonly used Viñśottarī Daśā. This book explains
Book 28 Daśā system 1
the 42 Daśā systems of Maharṣi Parāśara, before
delving deeper into Viñśottarī Daśā. This is followed
by a composite assessment of Daśā and Gocara.
• After covering the foundation of the Daśās, and
Viñśottarī Daśā in the Daśā System 1, this book
covers several other Daśās. This includes Cara Daśā,
Āyuṣa Daśās, Mūla Daśā, Yogini Daśā, Sudarśana
Cakra Daśā, and other Daśās such as Kendrādi Rāśi
Daśā and Dṛgdaśā. The Kendrādi Rāśi Daśā covers
Lagna Kendrādi Rāśidaśā, Kāraka Kendrādi
Rāśidaśā, and Sudaśā. The Sudaśā is used for timing
Book 29 Daśā system 2 wealth, and it commences from the Śrīlagna.
• The Āyuṣa Daśās contain several Daśās related to
longevity and death, and it covers the Daśās such as
Niryāṇa Daśā, Brahmā Daśā, Śūladaśā, Niryāṇa
Śūladaśā, Sthira Daśā, Navāñśa Daśā, and Maṇḍūka
Daśā. The Maṇḍūka Daśā is specifically used along
with a special Varga, called the Rudrāñśa (D11).
Some of these Daśās are also covered in the book on
Jaiminīsūtra.
• The Kālacakra Daśā is a special Daśā that is based
on both Rāśi and Nakṣatra. It is complex, and there
are several opinions on the computation of this Daśā.
I have explained the computation with detailed
Kālacakra explanation and illustration, which would dispel
Book 30
Daśā doubts among the seekers. This Daśā uses a Varga
called Navanavāñśa, which is a further subdivision
of a Navāñśa into nine parts. Besides the Kālacakra
Daśā, which is the most complex among all, also
covered are the Kāla Daśā and Cakra Daśā.
• There are several other timing methods besides the
Daśās and Gocaras. This book covers Progression,
Annual Horoscopy, and several other methods. The
Other timing Progression section covers Rāśi Progression, Varga
Book 31 Progression, Daśā Progression, and Madhyagraha
methods
Progression. The Madhyagraha Progression is a
special topic that cannot be found elsewhere because
the concept of Madhyagraha or the mean planet is
not dealt with in a Jyotiṣa text. I have proposed this

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 REFERENCES

Book Name Content

method based on my experience with
Sūryasiddhānta.
• The Annual Horoscope covers Varṣaphala, a Tājika
Technique, and the Tithi Praveśa Cakra. The other
timing methods contain the Bhāgyodaya Varṣa,
which is used for timing the rise of fortune. Also
covered are the techniques of Candra’s Nakṣatra
method, Hillaja’s years, and Varṣa, Māsa and Dina
Daśā.
• Gocara is the continuous movement of Grahas in the
zodiac. This book covers several topics ranging from
the common technique of Gocara of Grahas from
Janmarāśi to Sarvatobhadra Cakra.
• There are several other topics covered in this book,
including the Gocara of Grahas over the Grahas and
Bhaveśas in the Janmakuṇḍalī. Besides this, the
Nakṣatra pada Gocara is used to the precise timing
Book 32 Gocara of events.
• The Niryāṇa Prakaraṇa covers the Gocara that
indicates life threat or death. The Gocara of Śani
indicates the 2.5 years period in which death can
occur. Bṛhaspati indicates the year of death, Sūrya,
month, and Candra, the day of death. These
principles must be applied in conjunction with the
Daśā such as Chidra Daśā for accurately timing
death.
• Remedies are an integral part of Jyotiṣa. Even
though we are bound to face problems due to past life
Karmas, some remedies help us manage the pain
and suffering. We have diseases, but we also have
medicines and Āyurveda to cure them. Or at least
make it more manageable. Like health troubles are
caused by past life Karmas, other evils such as delay
in marriage, frequent failures etc., are also caused by
past life Karmas.
• The presence of problems in one’s life does not mean
that one must suffer unconditionally. If that were so,
Book 33 Remedies why would Maharṣi Parāśara suggest remedies for
Gaṇḍānta birth, Māraka Daśās etc.? Remedies do
work, provided the right remedy is given, and the
native is sincere in carrying out the remedy. If evil
Karmas in the past gives us problems in this life, the
good Karmas also allow us to overcome them.
• This book provides details of several topics, including
specific Parihāra Sthalams, temples and shrines
meant for overcoming the evils of Grahas. This
includes Mantras, Vratas, Gemstones, Donations,
and Charity, among others. Also included is the
usage of music or Rāgas for therapy.

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ĀVA KĀRAKATVAS


OM TAT SAT

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