M.A.PART I PAPER 3.1

JAIMINI SUTRAS Part 1

PRELIMINARY OBSERVATIONS

The name of Maharishi Jaimini is held in high esteem and reverence among
the Sanskrit writers of eminence and probably he is held only next to
Maharishi Vedavyasa. Jaimini is the disciple of Vyasa, and besides being a
writer of various treatises and the Epic Jaimini Bharata, he is the famous
author of Poorva Mimamsa Sastra, and these able aphorisms in Astrology
called after his name as the JAIMINISUTRAS. The Maharishis, so far as
their intellectual development was, concerned, stood altogether on a
unique pedestal unapproached by any other authors in the world. They
expanded their intellects not by ordinary study, patient labour and
devotion but by the mystic processes of Yoga. Thus expanding their mental
vision by a peculiar process still unknown to the greatest scholars of the
present day, they were able to grasp the causes and effects of the
celestial and terrestrial phenomena with the greatest ease and on. a scale
of understanding and comprehension of facts at which the present
generations stand surprised and wonderstruck.
Take Maharishi Vedavyasa the great grandson of Vasishta, the grandson of
Sakti, the son of Parasara and the father of Maharishi Shuka who is held
in the highest esteem by the great Rishis themselves for this piety,
Brahmagnana, and unalloyed purity of life. Vyasa has written 18 Puranas
including the Mahabharata, enclosing the immortal Bhagavadgita, great
Siddhanta after his name on Astronomy, several works on Astrology and the
most profound Brahmasutras, called Uttara-Mimamsa. This colossal
collection of literature relating to all branches of human knowledge
stands as a monument to the grandeur of his glorious intellect and it will
be a real surprise to the cultured public, if any other name in the world
could be ,compared to this intellectual giant. In addition to all these
works, he was able to systematise and put in proper order the Four Vedas
and thus earn the most envious title of Vedavyasa or one who put the Vedas
in their present form and sequence. Jaimini was a worthy disciple of
Vedavyasa and has bequeathed to humanity, many valuable works among which
stand foremost Jaimini Bharata, Poorva-Mimamsa and the Jaiminisutras on
Astrology.
In the various branches of the Sanskrit Sciences the sutras are a wonder
of Sanskrit literature. We do not know if there is any other language in
this world which has anything like the sutras. A sutra may thus be defined
as the shortest in form with the largest meaning possible. JAIMINISUTRAS
ere said t0 have been composed in eight chapters. Though brief, they
contain a large quantity of meaning. Many technicalities are used
throughout these sutras and I will try to explain them as best as I could.
In translations from a rich and comprehensive language to a poor and
ill-equipped tongue, it is extremely difficult to bring out the force, the
dignity, the sweetness, the majesty and the flow of the original language.
The translators, however learned they may be and however brilliant their
intelligence may be, have to remember the great gulf which separates their
intelligence with that of the great Maharishi who is their original
author.
At best the translator can only explain and illustrate what he understands
and conceives to be the meaning of the original author. It may be the
correct interpretation of the author or what may have been understood to
be the meaning by the translator. In the case of the works of the
Maharishis, I may not be very wrong if I say that none of the commentators
or the translators could ever hope to come up to their standard. However,
a man can do at best what he honestly knows to be the meaning; and I can
assure my readers that in the translation of these difficult sutras I have
taken the greatest care to bring out the correct meaning of the Maharishi
in his inimitable work the JAIMINISUTRAS. Everyone cannot compose a sutra.
A sutra, to be a sound one. must have certain characteristic features and
unless these conditions are satisfied they cannot pass muster under the
heading of a sutra. In English, so far as my humble knowledge and
practical experience go, it looks impossible to frame a sutra as the
Sanskrit authors have composed and conceived it. The defects of languages
cannot be set right by ordinary men, and it is hopeless to make such
attempts.
Jaimini, through his great sympathy and love for the people, framed these
sutras and they have to be interpreted on certain principles which the
Sanskrit writers have laid down for our guidance and education. The
brevity of a sutra is its distinguishing feature, and it can easily be
committed to memory even by the ordinary students. Somehow or other,
Sanskrit language seems to have a close affinity to strengthen and improve
memory. Have we ever seen an advocate or a judge who is able to repeat a
few sections of any legal book ? Is there any English knowing person who
can repeat a play of Shakespeare or a few pages of any dictionary? In
Sanskrit, Dasopanishads are easily committed to memory. There are Dwivedis
and Thrivedis who easily commit to memory one, two and three Vedas and
repeat them with an ease which surprises the listeners. There are many who
have committed to memory the Sanskrit lexicon "Amara" and quote its
stanzas offhand with the greatest ease. Bhagavata, Bharata, Ramayana and
other extensive works are easily committed to memory. Kavyas and Natakas.
Epics and Dramas form no exception. Astrological literature, whether it be
astronomical calculation or astrological Phalabhaga has been committed to
memory and I can repeat more than 2 or 3 thousand slokas, without any
paper or pencil.
The discussion of the learned Brahmin Pandits is a source of great delight
to the audience. They bring neither books, nor notes, nor papers, nor any
references when they come for great assemblies where their knowledge in
the several branches of Sanskrit will be tested and where they receive due
rewards. The greatest Indian Pandit has hardly anything which deserves the
name of a library, whereas the poorest equipped English reader keeps up a
decent library. Are not then the heads of these Pandits more valuable than
the heads of the greatest English scholars who have to refer to books for
constant renewal of their memories ?
ADHYAYA 1-PADA 1
SU. 1.- Upadesam vyakhyasyamah. I shall now explain my work for the
benefit of the readers and shall give them proper instructions to
understand the subject.
NOTES Upadesa means literally bringing one close to the object and make
him understand the truth. Upa samip disanti cause to sit-taking one close
to the true object of his search, making him sit there and see clearly
with his mental vision, the truths of the Science. Jaimini observes that
he will take the subject of Astrology in Phalabhaga or Predictive portion,
introduce the readers and disciples to the principles of Astrology and
make them see the truths and realise their grandeur by personal
experiences. He expands the subject in his own inimitable style and tries
his best to put vast quantities of Astrological knowledge in the fewest
possible Aphorisms called the Sutras. This word Upa occurs in Upanayana as
making a man, see the grandeur of Parabrahma, and Upanishad or taking one
nearer to God and Upasana carrying the same idea and making the person see
the object of his search and bring him into closer contact with it.
SU. 2.-Abhipasyanti rikshani. The zodiacal signs aspect each other (in
their front).
SU. 3.-Parswabhe cha. Excepting. the next zodiacal signs to them.
SU. 4.- ?ihann ishthascha tadvat. Those planets which occupy such signs
will also aspect the planets found in such houses.
NOTES Unless easy explanations are offered and illustrations are given the
meanings of these Sanskrit Sutras will not become intelligible and
convincing to the readers. The second Sutra can be explained thus. The
zodiacal signs aspect each other which are in their front. I do not
exactly understand what is meant by the word front. The commentators who
have done invaluable services to humanity by their lucid explanations and
the removal of all reasonable doubts thus observe : Mesha has Vrischika,
Vrishabha has Thula, Mithuna has Kanya, Kataka has Kumbha, Simha has
Makara, Kanya has Dhanus, Thula has Vrishabha. Vrischika has Mesha, Dhanus
has Meena, Makara has Simha, Kumbha has Kataka and Meena has Mithuna as
the signs in front and aspect them.
From the 3rd sutra it is signified that the zodiacal sign next to Aries,
viz., Vrishabha is not aspected, the sign Mithuna is not aspected by
Vrishabha, Kataka is not aspected by Mithuna, Simha is not aspected by
Kataka and so forth. Following this rule alt the Chara Rasis or movable
signs aspect all the Sthira Rasis or fixed signs excepting that which is
next to it and all the fixed signs aspect the movable signs excepting that
which is next to it. The double bodied signs aspect each other. In none of
the current astrological books is mentioned the fact of the aspecting of
zodiacal signs or the planets which are in them in this particular manner.
In the 4th sutra, reference is made to planets occupying those houses, and
exercising aspectual influences as the houses themselves are said to do. I
will give a few illustrations to exemplify the above enunciated
principles. Meena Mesha Vrishabha Mithuna Kumbha I Kataka I DIAGRAM I
Makara j Simha Dhanus Vrischika Thula Kanya
*Chara Rasis aspect Sthira Rasis, Sthira Rasis aspect Chara Rasis and
Dwiswabhava Rasis aspect the Dwiswabhavas. Mesha is movable and Vrishabha
next to it is fixed Mesha is said to aspect the fixed signs except the one
which is next to it. Mesha aspects the fixed signs Simha, Vrischika and
Kumbha but not Vrishabha which is close to it. Vrishabha a fixed sign,
aspects the movable signs Kataka, Thula and Makara but not Mesha which is
close to it. Mithuna, Kanya Dhanus and Meena the four double-bodied or
common house; aspect each other and there is no difficulty about them.
Kataka a movable sign, aspects Vrischika, Kumbha and Vrishabha, but not
Simha which is close to it. Thula a movable sign aspect; Kumbha, Vrishabha
and Simha but not the fixed sign Vrischika next to it. Vrischika, a fixed
sign, aspects Makara, Mesha and Kataka but not Thula which is close to it.
Makara a movable sign aspects these fixed signs Vrishabha, Simha and
Vrischika but not Kumbha which is close to it.
These aspects of Rasis have peculiar influences and they are taken into
consideration in these Jaiminisutras. According to the above sutras and
the explanations a; understood by me, the following aspects. have to be
noted in the example given on next page. Ravi is in a movable sign and
does not aspect Budha but aspects Simha, Vrischika and the planet Sani in
it and Kumbha and Chandra in it. Budha aspects Kataka, Thula and Makara
and Kuja who is in that sign. As per above principles, Rasis aspect each
other and also the planets in them. The planets aspect each other and also
the Rasis mentioned in the sutras. In the above illustration Sukra aspects
Kanya with Guru in it, Dhanus and Meena and Guru aspects Dhanus, Meena and
Mithuna with Sukra in it.
As per general principles in use in astrology, the aspects of planets in
the above diagram are thus Budha and Sani aspect each other, Sani aspects
Kuja and Simha, 3rd and 10th. Guru aspects Kuja, Meena and Budha, the 5th,
7th and 9th, Kuja aspects Mesha with Ravi in it Kataka and Simha or the
4th, 7th and 8th houses and planets in them. Chandra aspects Simha. These
are details which have to be borne in mind by the readers, who are anxious
to master the technicalities of these Sutras. Jaimini is very cautious in
his statements. He asks his readers to study the general principles of
astrology, and along with their applications to the practical side of
horoscopes he directs them to remember the general and special principles
which he has explained in his learned work and make predictions, taking
both the influences mentioned in the general works and also the principles
he has explained with particular care and on his own responsibility, into
consideration- Ravi and Sani in the diagram according to ordinary
astrology do not aspect each other, but in making predictions, we have not
only to ascribe the general 6th and 8th positions of the Sun and Saturn
from each other but also the special aspect influences which Jaimini has
named here.
For a novice in general astrology, these observations of the Maharishi may
appear quite novel but a little practice of these principles along with
those of the general principles current with the astrologers, will show
that there will be no difficulty and the predictions based on these
combined influences will be found to be more accurate and to the point.
The preliminaries should be carefully studied and remembered and the
readers should put them cautiously into practice. Theory and practice will
make a man perfect.
SU. 5. - Darabhagyasulasthargala nidhyatuh. The fourth, second and
eleventh places (or planets in them) from the aspecting body are Argalas.
SU. 6.-Kamasthathu bhuyasa papanam. Malefics in the third from the
aspecting planet give rise to evil Argala.
SU. 7.-Rihpha neechakamastha virodhinah. Planets in the tenth, twelfth and
third from Argala cause obstruction to such Argala.
SU. 8.-Na nyun4 vibalascha. If planets obstructing Argala are fewer or
less powerful than those causing Argala, then the power of Argala cannot
be affected.
SU. 9.-PrQgvastrikone. The houses or planets in trikonas (5 and 9)
similarly influence the Argala.
SU. 10. - yipareetQm ketoh In the case of Ketu the formation of Argala and
obstruction to it must be calculated in the reverse order. .
NOTES These sutras require elaborate NOTES as they are highly technical in
nature. Unless these are properly understood, further progress in
Jaiminisutras will become difficult and doubtful. I n Sanskrit
Mathematics, pneumonics of a peculiar kind are used and these must be
properly mastered. In, Sutras 32 and 33 of this Pada, Jaimini gives a clue
to the decipherment of his Sutras. I have to anticipate a few of the
future Sutras here, for the great author himself does so.
SU. 23. -Sarvatra savarna Bhava Sasayah.
SU. 33.-Na grahah. In the indication or designation of the Rasis and the
Bhavas (Signs and Significations) the author has used, for the sake of
abbreviation, varnas or single letters. But in the case of planets he has
not done so, which means he has used the proper names of the planets and
not any letters to indicate them. I shall explain these differences in the
NOTES below. We have in Sanskrit a sutra called Ka, Ta, Pa, Yadi. These
are also called the Vargas - Kavarga, Tavarga, Pavarga
and Yavarga. Kavarga contains Kadi Nava or nine letters commencing from Ka
thus -Ka, Kha, Ga, Gha, Jna, Cha, Chha, Ja, Jha, or nine letters. Tavarga
or Tadinava-nine letters beginning with Ta-Tu, Tta, Da, Dha, Na, Tha,
Thha, Da, Dha, or the nine letters of Ta varga. Pavarga or Padi
Pancha-five letters commencing from Pa. They are Pa, Pha, Ba, Bha, Ma five
letters. Yavarga yadyahrau or eight letters from Ya. They are Ya, Ra, La,
Va, Ssa. Sha, Saand Ha, for the 8 letters of Ya varga. After having learnt
these the next sutra in Sanskrit Mathematics is Ankanum Vamato ghtihi.
· Though Suryanarain Rao has elucidated the abbreviations used by
Jaimini to imply numerals I propose to make some observations for the
benefit of the reader The system of pneumonics employed here is called
Katapayadi system. The consonants of the Sanskrit alphabet have keen used
in the place of the numbers 1-9 and zero to express number:. There are
different variant: of this system but I shall explain the most commonly
accepted method.  (n) and  (n) and the vowels denote zero.
· The letter: in succession beginning with Ka (), Ta (), Pa (q)
and Ya () denote the digits ; in a conjoint consonant, e.g., Kya () only
the last one denotes a number According to this system therefore the
letters ka () ta () pa C_) Ya () denotes 1. kha () tta (¥) pha () ra
() " 2. 9a () da (s) ba () la () " 3. gha () dha () bha () va () "
4. nga () na () ma (), ssa () " 5. cha (s) tha (_) sha () ., 6. chha
() thha () sa () " 7. a () da () ha () " 8. jha () dha () " 9. A
right to left arrangement Is employed in the formation of chronograms
i.e., the letter denoting units figure is first written, than follows the
letter denoting the tens figure and so on, e.g., ra me ` 2 6- 62. Jaimini
divides the figure so obtained by 12 and takes the remainder as denoting a
particular sign of the zodiac as reckoned from Mesha.
All figures in Astronomy, Inscriptions and Mathematics should be read in
the reverse order or as the Mohammedans read from right to left. The
explanations of the following sutras make these aphorisms easy to
understand. . Jaimini uses the word Argala to mean a sort of obstruction
or impediment for the free flow of planetary influences. A planet in a
certain house from any desired Bhava or signification or planet, prevents
or obstructs the progress of the influence and thereby diminishes its
value and. usefulness. These five Sutras give explanations about these
Argala. influences and obstructions and they must be carefully treasured
up. There are two varieties of Argala : shubha or beneficial, and papa or
malefic.
Dara contains two Sanskrit letters da and ra. Da according ' to Tavarga
given above, represents the 8th letter in that group and hence stands for
the figure 8. Ra represents the 2nd letter in the Yavarga, and hence
stands for the digit 2-thus we have by the word dara 82. Reading this by
the above mathematical Sutra in the reverse order we get 28. There are 12
signs or Rasis and when 28 is divided by 12, we get 4 as the remainder.
Therefore Dara means the fourth house, representing the Argala from any
desired significance or planet. Now the peculiarity is this Dara in
Sanskrit language means wife and in general astrology, when we say Dara or
Darasthana, we signify the 7th house from Lagna for a male horoscope. But
Dara in Jaimini by the rules he has laid down means Four and not Seven.
Bhagya. By the letter interpretation process-Bha is the fourth in the
Pavarga and stands therefore for 4, Gya in Sanskrit is composed of Ga, and
Ya the letter underneath the former Ga, and in all compound or conjoined
letters the lower letter has to be taken into account and not the upper.
Thus we have here Ya, and it is the first letter in Yavarga and stands for
1. We have therefore 41.
Reading in the reverse order we get 14 and this divided by 12 will give us
a remainder of 2. Bhagya-2. Therefore the 2nd house or planet from any
given Bhava also becomes an Argala planet or obstruction. Sula is composed
of Ssa and La. In the Vavarga, Ssa stands as the fifth letter and
represents 5. La represents the 3rd letter in Yavarga and therefore stands
for 3. We thus get the figure 53. But reading in the reverse order we have
35, Divided by 12 we get a remainder of 11 and therefore Sula stands for
11. Those planets which are in 4, 2 and 11 from any planet or Bhava in
question or under consideration, become classified as Argala and obstruct
their influences. In Sutra 6 if many evil planets, more than two as the
plural is used, are found in Kama or 3rd house, they also then become
Argala. Ka stands as in Kavarga and Ma stands as 5 in the Pavarga.
Therefore we have 15. Reading in the reverse order we get 51. Divide this
by 12 and we have the remainder 3.
Therefore Kama stands for the 3rd house. Kama in Sanskrit means Cupid,
passions, wife and desires. In the general astrological literature, Kama
means the 7th house representing husband or wife as the horoscope may
belong to a female or a male human being. But by the interpretation by
letters as directed by the author, it means the third. As it is stated
here the planets become Argala in the 3rd only when there are more than 2
evil planets in the 3rd from the questioning planets or Bhava. But suppose
there is only one evil planet in the 3rd house, then by implication it
does not become Argala for the planet or Bhava. In Sutra 7, Ripha means
10, Ra in Yavarga stands for 2 as it is the second letter from Ya and Pha
is the second letter .in the Pavarga and therefore represents 2, putting
together we get 22. Divide this by 12 we have a balance of 10. Neecha
stands for 12. Na represents O in the Tavarga as it stands as the 10th
from Ta and therefore represents cipher.
We have only 9 Ankas or digits and the 10th shows a zero. Cha stands as
the 6th letter from Tavarga and represents 6, putting together we have 06.
Reading in the reverse order we have 60. Divided by 12 there will be no
balance, but the author asks the readers to take always the last balance
and when 60 is divided by 12 it goes four times (48) and the last balance
is 12. Therefore Neecha stands for 12. Kama, we have already seen, means
3. Those planets which are in 10, 12 and 3 form an obstruction to the
Argala mentioned in Sutra 5. Here probably the meaning is that the Argala
influences, formed by planets mentioned in Sutra 5, good or bad, are
themselves modified or obstructed by the planetary positions mentioned in
this Sutra.
Those planets which are in the 5th and 9th or Trikonas counteract the
influences of the Argala planets as explained before. It has been already
stated that certain planets in certain house cause Argala or obstruction
and those which are in the 5th and 9th counteract these Argala influences.
Coming to Sutra 8, if fewer planets or powerless or disabled planets cause
obstruction in Sutra 7 to the Argala generated in Sutra 5, then they will
not affect the power of that Argala. Here it means that the obstructive
Argala created in Sutra 7, unless the planets are strong, will not be able
to obstruct the Argala influences caused by planetary positions mentioned
in Sutra 5.
Sutra 9 is clear and needs no further explanation. With reference to Ketu
the order must be reversed (Sutra 10). The 9th from Ketu becomes Argala
and the 5th from him becomes Pratibandhaka or obstruction. The name of
Rahu is not mentioned in the original, but some commentators are of
opinion that the mention of Ketu is enough to include Rahu. Sutras are
short and certainly require clearer explanations. Those beneficial planets
who are in Dara 4, Bhagya 2, and Shula 11 from Ketu do not form Argala.
The malefics in the 3rd and 8th from Ketu do not form Papargala or evil
obstruction. Argala seems to be a sort of force or energy, caused by
certain positions of the planets, and this energy may be beneficial or
malicious. Power may be good or bad as it is used. In the case of Rahu and
Ketu the Argala results must be calculated in the reverse order. From the
11 th Sutra Jaimini gives the rules which will guide the student in
determining the lordship of the various relations and events, which have
to be taken into consideration, in the career of an individual.
SU. 11.-Atmadhikaha kaladibhirna bhogassaptanamashtamva. " Of the seven
planets from the Sun to Saturn, or the eight planets from the Sun to Rahu,
whichever gets the highest number of degrees becomes the Atmakaraka.
NOTES The word Ashtanamva is emphasised because Rahu, instead of being
mixed with other planets, seems to have been separated for a certain set
purpose. The meaning becomes evident when we refer to Parasara according
to whom also, Rahu fills up the gap-when two planets (of the seven)
possess the same number of degrees. If two or three planets obtain the
same Ka/as or degrees and minutes, they are all merged into one Karaka or
Lordship over some event in the human life. The vacancies caused by the
merges of two or three planets into one have to be supplied by Rahu in the
reverse of order. The other Karaka will be supplied by the Naisargika
Karakas or permanent lords.
This is a difficult Sutra and requires some clear explanations. While all
the planets have got movements from left to right or direct. Rahu and Ketu
move in the reverse order or from right to left. The first is called the
Savyam or Pradakshinam (dextral) and the Other is called Apasavyam or
Apradakshinam (sinistral). Rahu and Ketu have no houses but, Jaimini gives
lordship of Kumbha to Rahu and Vrischika to Ketu. They have been given
lordships over some human events. In any horoscope, the first duty of an
honest astrologer is to find out the exact positions of all the planets.
This implies a good knowledge in Astronomy and astrologic-mathematics.
Then the degrees, minutes and seconds of the positions of the planet are
calculated and placed correctly, then the student will be able to find out
which planet has got the highest number of Kalas or degrees in a
horoscope. Whoever has got the highest number of Kalas, becomes the
Atmakaraka.
These Karakatwas or Lordships, therefore, can be acquired according to
these Sutras by any planet. Whereas in Naisargika, Karakas or permanent
lordships are fixed for ever. In Naisargika, the Karakas or Lordships are
thus detailed : In Brihat Jataka, Ravi, Chandra, Sani and Sukra are given
different Karakaships: Diva arkasukrow pitru. matru soungnitou. This means
that persons born during the day have the Sun and Venus as lords of the
father and mother respectively. Sanaischarendu nisi tadviparyayat. For
persons born during the nights, Sani becomes Matrukaraka and Indu or
Chandra becomes the lord of father. I have simply drawn the attention of
the readers to the various versions given by the different authors. Here
we may have Pitrukaraka (1) Ravi in the Naisargika 'method', (2) Chandra
as Pitrukaraka for those who are born in the night and (3) any planet out
of the nine who gets or contains the largest number of degrees in a
horoscope.
Then the question arises as to how a student has to be guided in
determining the prosperity and adversity of a person's father. Suppose in
the Jaimini system Sani becomes Pitrukaraka : Chandra becomes Pitrukaraka
by the direction of Brihat Jataka and by the general or Naisargike system,
Ravi becomes the Pitrukaraka. These three planets, viz., Ravi, Chandra and
Sani are thoroughly different in characteristics and these variations,
expounded by the learned in Astrology, instead of helping a student in the
progress of the studies will confound him and launch him into greater
doubts and confusion. When different systems, apparently contradictory,
are enunciated by eminent Maharishis the wisest thing would be, in my
humble opinion and experience, to take all of them into careful
consideration, add his own experience, judge all of them with a diligent
eye and make a harmonious whole so that all of them may prove successful
and satisfactory.
Take half a dozen medical experts in remote corners of the world. They
experiment and hit upon certain herbs or roots as efficacious for certain
diseases. Each one succeeds with a certain class, and thinks they may
prove useful. If all of them have succeeded and the results of their
experiments satisfactory, then a wise physician carefully NOTES the
characteristics of such of those drugs and roots and he may succeed even
better than any one of the original experimenters, by a judicious use of
them suitable to times and conditions of life. Maharishis, by their
expanded vision, watched and recorded their experiences from different
mental visions, and gave principles in. all such sciences, which, though
contradictory on the surface, will be found to be agreeable on a deeper
analysis.
Different systems have mentioned different periods for death and other
important events of human life. Bhattotpala, the great commentator of
Varahamihira's works; hits on a nice system of reconciliation and I refer
my readers for clearer explanations on my NOTES to Dasantardasa chapter in
Brihat Jataka. A man may live upto 70 or 80 years and may have passed
through various critical conditions. He will be killed in the period of
the strongest death-inflicting planet and have critical dangers during
other evil periods. Take the longevity question. We have the Udu Dasa or
length of life measured by the planets according to the constellations
ruling at birth. We have secondly Kalachakra Dasas and the longevity given
by them.
Third, we have the Graha Datta Pindayuryoga or the term of life given by
the planets to the Foetus at the time of conception. Fourth, we have the
Amsayurdaya recommended by Satyacharya and followed by Varahamihira.
Fifth, we have the longevity determined by the Gochara movements of the
planets. Sixth, the longevity as determined by the kendra Ayurdaya.
Seventh, we have the Dasantardasa Ayurdaya. Then, eighthly, we have the
Ashtakavarga Bindusodhana Ayurdaya. These eight systems certainly give
divergent views and different terms. If so, what should the astrological
student do when all the eight systems give eight different periods.
Bhattotpala, whom we have not seen a more learned commentator on
astrological works in recent times, reconciles these different systems in
the following manner : say a person lives for 50 years and gets various
periods of longevity from 3 years to 50 years. The suggestion of
Bhattotpala stands to reason. Suppose the eight systems give the following
terms of life -3,10,15, 20, 27, 35, 40 and 50 we are asked to prescribe
the longest term obtained as the longevity, and the terms indicated by the
other systems will be periods in the life of the person which will be very
critical and during which he. will suffer from severe diseases, dangers,
or accidents, but he will manage to get over them and live upto the
longest term, viz., 60 years as shown by one of those systems.
Jaiminisutras offer the same explanations. In the typical case Sani,
Chandra and Ravi, representing father in the case of a single person, then
the age and prosperity of the father will be determined by the most
powerful among them. It may also happen that by the three systems, Ravi
may become the lord of father. Then he will live longer and be more
prosperous and happy. The merging of two or three planets into one karaka
has to be fully explained. Unless I give some illustration, the readers
will not be able to follow these sutras. The sutra says that whichever
planet gets the highest number of degrees, becomes the Atmakaraka. Suppose
in a horoscope two planets get the same number of degrees ; then both of
them will become Atmakaraka. Take Sani and Chandra in a horoscope, and say
they have got each 29 degrees and ten minutes.
As per the above sutra, both of them become merger into one, viz.,
Atmakaraka. When both of them become representing one event, viz.,
Atmakaraka, there will be a vacancy for some other karakatwa say Chandra
has merged into Sani and his place, representing matrukaraka or some other
karaka, falls vacant. This, Jaimini says, will be supplied by- Rahu. As
Rahu and Ketu move in the reverse, they will be considered as getting the
highest number of degrees when they are at the beginning of a sign. In the
above illustration, suppose Sani has 29o and 10' in Aries as also Chandra.
Then they will naturally have travelled all over Mesha and will be within
fifty minutes from Vrishabha.
Sani and other planets move from Mesha to Vrishabha, Mithuna, Kataka, and
so forth, whereas Rahu moves in the reverse order, viz., from Vrishabha .
to Mesha and Mesha to Meena. Rahu will have obtained 29a and 10' when he
is 50' from Meena, for Rahu gains each degree as he enters Mesha from
Vrishabha and moves on to the 1St degree of Mesha before he enters into
the next sign Meena. Here as Chandra has merged into Sani, Rahu takes that
karakatwa which Chandra as a separate planet would have taken. Suppose
Budha also gets the same degrees, and these three represent one karakatwa
or signification. Suppose now brothers have to be represented. Then
Jaimini says take the Nisarga Karaka, Kuja, and give him the control over
brothers. etc., attributed to Kuja in the general literature in Astrology.
SU. 12.--Saeeshtay bandhamokshayoh. Atmakaraka gives bad and good results
by virtue of malefic and benefic dispositions such as debility,
exaltation, etc.
NOTES When the Atmakaraka is in exaltation or in beneficial Rasis or
conjunctions, though the person is imprisoned he will be liberated, will
live in holy places and will have Moksha or Final Emancipation. But when
he is in Neecha Rasi or with evil conjunctions and aspects he will be
imprisoned, will suffer from chains and other tortures, and will not have
Moksha. But it this debilitated planet has beneficial aspects or
conjunctions, he will be liberated. The idea seems to be the securing of
final salvation. If the Atmakaraka is exalted and has beneficial aspects
and conjunctions without any malicious influences the man will get the
final Bliss called Moksha, so ardently coveted by all devotees and the
yogis. They desire nothing more than this state of bliss. Here Bandha and
Moksha may be interpreted as malefic and benefic results.
SU. 13,-Thasyanusaranadamatyaha. The planet who is next in kalas or
degrees to Atmakaraka will become Amatyakaraka.
NOTES By careful mathematical calculations the student should first find
out the positions of planets correctly in degrees and minutes. Then fix
them up in the horoscope and place the Lagna also in degrees and minutes.
It will be very easy to fix all the planets and also the Lagna in their
vargas or minute divisions by proper calculations. Unless this part of the
work is done satisfactorily the application of the principles of
Astrology, enunciated by Jaimini or other Maharishis, will not be
possible. And when the foundation is not well laid and solidly built, the
superstructure can never be durable or lasting. After the planets are
placed correctly in their degrees and minutes, it becomes easy for a
student to find out who gets the highest number of degrees of Kalas.
whoever gets the largest number take him as the Atmakaraka. The planet who
gets the next highest degrees will be Amatyakaraka. Probably when the
Amatya or Mantrikaraka is powerful and well combined and aspected the
person will become a great Minister or Councillor. But when he is ill
combined and badly aspected and debilitated he becomes an evil Councillor
or an adviser who brings disgrace on himself and also on those to whom he
offers his counsel.
SU. 14,-Tasya bhratha. The planet who gets the highest number of degrees
next to Amatyakaraka becomes Bhratrukaraka or gets lordship over brothers.
NOTES If the Bhratrukaraka is debilitated, joins evil planets and has
malicious aspects then there will be ruination to brothers. He, will have
no brothers or, if he gets them, they will die or become wretched, poor
and disgraceful. If, on the other hand, the Bhratrukaraka is exalted, well
combined and well aspected there will be plenty of brothers and prosperity
and success will attend on them. In the world we have experience of
various sorts and all these are indicated by the astrological authors.
SU. 15. - Tasya mriatha. - The planet who gets the highest number of
degrees next to Bhratrukaraka becomes lord of the mother or Matrukaraka.
SU. 16. - Tasya putraha The planet who is next in power in degrees to
Matrukaraka becomes the lord of the children or Putrakaraka.
NOTES The Sanskrit Sciences have attached the greatest importance to the
birth of children. Without children a home is designated as a burial
ground or smasana or cemetery. Aputrasya gatirnasti observe the Vedas.
This means that a man who has no children will have no heaven or Moksha.
There is a special Hellish River called the Put. One who no Putra will not
be able to cross this river Put. He is called a Putra who enables the
parents to cross this river. If he does not cross it, he will have no
salvation and he cannot go to regions of bliss. In this world what can
give a person greater pleasure than the possession of healthy,
intelligent, obedient and prosperous children ? What can delight the
hearts of the parents more than the playing round about them of their
happy children ? Can the work of creation continue without children 1 If
there are no children, then the human species must cease to exist and the
world will be depopulated.
Children thus become an absolute necessity, for the continuation of the
human species. But in getting children, there is a very great variety.
Temperaments are various and curious. It is no doubt a source of great
pleasure for a man to have children but what is the good of getting bad,
deformed, repulsive, ungrateful, depraved and rascally children who are
antagonistic to their parents, who are immoral, cheats and otherwise quite
undesirable to society, to the nation and to the family. Where the
Putrakaraka is well situated, exalted, in good Shadvargas, in beneficial
conjunctions and aspects, the children will be blessed with all the
virtues which make them agreeable, happy, prosperous and dutiful to
parents. The greatest Epic in India, viz., Ramayana teaches the excellent
duties of children towards their parents and Sri Rama is the noblest
conception and embodiment of the duties towards the parents, relations,
friends and the public citizens under his royal care. It is better to have
no children than to have bad and ungrateful ones.
SU. 17.-Thasya gnathihi. The planet who gets less degrees than those of
Putrakaraka becomes Gnathikaraka or lord of the cousins. Among all the
nations of the world, cousins form one important item, in making the
domestic circle happy or unhappy. This is specially so among the Hindus,
whose laws of inheritance and succession to property are peculiar and very
complicated. There are maternal and paternal cousins and nephews. The last
are the most formidable, when they are adversely situated and most
favourable when they are sympathetic and loving. The condition of the
planets who become Gnathikarakas will determine the attitude of the
cousins and the rules for judging of these have already been laid down in
the previous NOTES and explanations.
SU. 18. - Thnsya darascha. The planet who gets less degrees than the
gnathikaraka becomes Darakaraka or lord of wife.
NOTES The use of cha in this sutra indicates plurality and includes the
examination of the various Bhavas or significations from Lagna, Pada Lagna
and Upapada Lagna, which technicalities will be explained later on in the
NOTES. Jaimini suggests that the results should not be foretold simply by
the consultations of the karakas alone, but also by the Bhavas from Lagna;
Pada Lagna and Upapada Lagna. The Science of astrology, specially the
foretelling of the future, is highly complicated and requires the highest
form of intelligence, and the most profound forms of analytical powers to
unravel its mysteries and make the future predictions correct. This
science as well as other sciences require great intelligence and
erudition, and this will be so specially with astrology which deals with
all the phenomena in the world and which, therefore. requires the most
comprehensive and grasping intellect to understand its principles.
SU. 19. -Matra saha putrameke samamananthi. Some Acharyas or authors hold
that the Matru and putrakarakas may be represented by one and the same
planet, that is these two Bhavas, lordship of mother and children may be
judged by the same planet.
NOTES Here this union may be interpreted in two ways, viz, Matrukaraka
includes Putrakaraka, and therefore these two Bhavas may be foretold by
the lord of mother or by the lord of children. The planet next in degrees
to Bhratrukaraka becomes Matrukaraka, and the planet next in degrees to
Matrukaraka becomes Putrakaraka. What Jaimini apparently means is that by
the planet next in degrees to Bhratrukaraka, may be foretold about the
prosperity and adversity of the mothers and the children. Since Jaimini
gives pada, ghatika and upapada Lagnas as also the Lagna for the
consultation for results, difficulties and confusion have been removed and
the welfare and misfortunes of mother and children may be easily analysed
and predicted.
SU. 20.-Bhaginyurathassyalaha kaniyajjananee cheti. . Some say that from
Kuja should be ascertained particulars regarding brothers and sisters,
brother-in law, younger brothers and step-mothers. Some others hold that
predictions relating to step-mother should be made from the 8th house.
However this latter view is not approved by all.
NOTES From Ara or Kuja the sisters. wife's brothers, younger brothers and
mother must be examined. In Sutras 15 and 16 reference to find out the
lord of mother has been made. Why then again mention about mother? Here
from Mars we have to find elder and younger sisters, brothers of wife,
younger brother, step-mother and the maternal aunts. Ara or Kuja is the
permanent or Naisargika Bhratrukaraka or lord of brothers. Some authors by
pronouncing Aratha in short A, make it A = 0, Ra = 2 and Tha 6 =0.26 and
reading it in the reverse order we get 620. This divided by 12 will give
us remainder 8. And ask the readers to find out the above events from the
8th house from Lagna. Jaimini does not approve of it.
SU. 21.-Mathuladayo bandhavo matrusojatiya ittyuttarataha. From Mercury
should be ascertained details relating to maternal uncles, maternal aunts
and other maternal relations.
NOTES Take the planet next to Ara or Kuja and he will be Budha. The order
of the planets must always be remembered as in the weekdays-Ravi; Chandra,
Mangala, Budha, Guru, Sukra and Sani. Therefore when the author says
Uttarataha or take the next planet, it clearly means Budha. From Budha,
maternal aunts, maternal uncles and other maternal relations like
step-mothers should be found out. Thus say some others. This means that
Jaimini is not in agreement with the views of these writers. Like Kechit
in Brihat Jataka, Ekey in Jaimini is used to indicate other schools of
thought in Astrological predictions.
SU. 22.-Pitamahou pathiputraviti gurumukhadeva janiyat. From Guru the
paternal grandmother and grandfather, the husband and children must be
found out.
SU. 23.-Patnipitarau swasurou matamaha ityante vasinaha. From the next
planet from Guru, viz., Sukra, the parents of the wife, or parents-in-law,
paternal and maternal aunts, maternal grandfather and grandmother, and
Ante Vasina or disciples must be found out.
NOTES If two or three planets get the lordship by getting the same
degrees, then find out who has got the greater number of minutes and
seconds, and if the planets are equal in all these degrees and minutes and
seconds then we are recommended to take the Nisarga or permanent lords for
the welfare of the particular events. I shall give here the Naisargika
lordships of planets. . Ravi.-Atmaprabhavasakti or soul force, reputation,
vitality and father. , Chandra.-Manas, Matru, Mani-Mind, Mother and Gems.
Kuja.-Bhumi, Satwa, Bhratru-Lands, Strength and Brothers. Budha.-Pragnya,
Matula, Buddhi, Vacha-intelligence, uncle, wisdom and speech. Guru.-putra,
Vidya, Dhana, Grtana-Children, Education, Wealth and Spiritual
development. Sukra.-Kama, Indriasukha, Kalatra-passion, sense pleasures
and wife. Sani.-Ayushyam, Jeevanopayam, Maranam-longevity, means of
livelihood and death. Rahu.-Matamaha or maternal grandfather, Vishakaraka
or lord governing poison. Keru.-- Pitamaha or paternal grandfather and
Kaivalyakaraka or one who gives final basis. . I have given here only the
most salient points and for greater details I refer my readers to my
English translation of Sarwarthachintamani.
SU. 24. - Monzdojyayan Grah eshu. Among all the planets, Ravi, Chandra,
Kuja, Budha, Guru, Sukra and Sani, Saturn is the least powerful.
NOTES Varaha Mihira observes in ascribing the Veeryabala thus -Sa, Ku, Bu,
Gu, Su, Cha, Ra meaning Sani is the least powerful in Veeryabala ; next
comes Kuja, then Budha, then Guru, then Sukra, then Chandra and Ravi
represents the .strongest in, Veeryabala. Some writers and commentators
give the following interpretation which may also be acceptable.
Mandojyayan ltyuttarataha. Next to Sukra comes Sani in Sutra 23. Therefore
from Sani must be found out the prosperity and misfortunes of the elder
brothers.
SU. 25.-Pracheevruttirvishamabheshu. In all odd signs the counting must be
in the right direction.
NOTES Mesha, Mithuna, Simha, Thula, Dhanus and Kumbha are odd signs. In
all these signs the counting must be from left to right. I will explain in
clearer terms. Say we want the 5th from Mesha. Then count as Mesha,
Vrishabha, Mithuna, Kataka, Simha and so forth.
SU. 26. - Paravrutyottareshu. In even signs the counting must be in the
reverse order.
NOTES Take Vrishabha and we want the 6th from it. There we get Vrishabha,
Mesha, Meena, Kumbha, Makara and Dhanus. Take Thula. It is an odd sign,
suppose we want the 4th. Then Thula, Vrischika, Dhanus and Makara. Take
Vrischika and we want the 6th from it. Then we have Vrischika, Thula,
Kanya, Simha, Kataka and Mithuna. In fact, in all odd signs the procedure
is in the right direction. in even signs we count backwards like the
movements of Rahu and Ketu in reverse order. Then follows a short but very
difficult Sutra. Brevity may be the soul of composition, but it will be
the thorny path to the commentators and readers, with ordinary
intelligence and education.
SU. 27.-Nakwachit. In some places or signs this does not apply.
NOTES Here the brevity of the Sutra offers the greatest confusion. What
are the places or signs where these rules do not apply. When a general
principle is laid down why should there be any exceptions ? If we had
excellent commentators, who were almost equal to the original authors and
some of whom were even superior to their originals, many of the Sanskrit
Sciences would have been sealed letters and none of the modern scholars,
though brilliant, have got that spiritual capacity and concentration of
mind to enable them to go beyond the screens and find out the literary
gems which were hidden in the deep mines of Sanskrit Literature. If the
ancient authors have been held as great benefactors to the literary world,
.the commentators for those works should. be considered even greater
benefactors.
What would have been the use of the Vedas, if they had not been handled by
the renowned two commentators Bhatta ' Bhaskara and Vidyaranya. Sanskrit
Sciences are put in technical styles and Sutras and unless the
commentators are scholars of great genius and of equal capacity, the
original works would have remained almost inaccessible and unintelligible
to the modern generation. For in this Sutra there are two words Na
negative and Kvachit, at times are occasions. We have no clue to when and
how these two words have to be used or interpreted. Gathering information
from the ancient commentators this Sutra signifies while the general rule
is to count regularly in all odd signs and in the reverse order in the
even signs, this rule does not apply to Vrishabha or Vrischika and to
Kumbha and Simha. Here it means that in the even signs of Vrishabha and
Vrischika, instead of counting in the reverse order we have to count in
the right way and in Kumbha and Simha instead of counting in the right
way, we have to count in the reverse order. In other signs where such
exceptions obtain they will be pointed out in their proper places.
SU. 28:-Nathaanthahasamapruyenu. Many of the writers are of opinion, that
the *Rasi Dasa (period of the sign) extends over such number of years
which are counted from the Rasi to the place where its lord is located.
NOTES Take Mesha ; its lord Kuja. Say he is in Simha. . Count from Mesha
to Simha ; we get 5. This will be the number of years of Rasi Dasa given
by Mesha. In all other works, Dasas and. Bhuktis (periods and sub-periods)
are given only to planets but never to the zodiacal signs. Jaimini -gives
Rasi Dasas as a peculiar feature of his immortal works. I shall try to
explain this Sutra in full as, otherwise my readers will be surrounded by
many doubts and difficulties and may understand the Sutra altogether in a
very perverted sense. The number of years of the Rasi Dasa is determined
by the number of Rasis which its lord has travelled from it at birth. Take
a horoscope and follow the reasoning.
We want to find out the Dasa period of years given by Mesha. Its lord is
Kuja. He is found in the 7th house from Mesha. Therefore Mesha Dasa
extends for 7 years. We want the Dasa period given by Dhanus. Its lord is
Guru and he is in the 3rd house from Dhanus, and therefore the length of
Dasa of Dhanus will be 3 years. This point is now clear. In Jaiminisutras
the lords of the houses are those which are recognised by the astrological
works in general and I presume the possession of this elementary knowledge
in my readers. The lords of the 12 zodiacal signs are the following
regularly * I have discussed Rasi Dasa at considerable length in my book
Studies in Jaimini Astrology. Chandra Rahu Lagna Sani Ravi Budha Guru RASI
Sukra Ketu from Mesha, viz., Kshitija-Kuja, Sita- Sukra, Gna-Budha,
Chandra-Moon, Ravi-.Sun, Soumya-Budha, Sita-Sukra, Avanija--Kuja. Suraguru
- Jupiter, Manda-Sani, Souri-Sani, Guru--Jupiter-vide my translation of
Brihat Jataka: These same planets are also lords of the Amsas or other
minuter divisions like Drekkana, Navamsa and Dwadasamsa.
Differences of opinion obtain in all branches of knowledge. These
differences may arise from various causes. World presents such a
complicated and comprehensive phenomena that two observers trying in
different directions may find different results from the same research or
one result from different substances. Take one illustration. Two doctors,
men of hi h culture with tinges of original genius, far removed from each
other and quite stranger s, may go on experimenting to find out the best
antidote for fever. Each may deal with different sets of articles and find
a resultant, which will have the efficacy of completely curing fever and
all such disorders. Similarly in Astrology. Temperaments differ so
radically in some cases that those who watch them keenly get puzzled over
them and fait to account for, such strange phenomena. If the lord of the
Rasi is in his own house, the sign gives 12 years of life. If he is in the
12th house the Rasi gives a similar period. If he is in the second house
he gives one year. Some say he gives two years.
The word prayena signifies a great deal. If the lord of the Rasi is in
exaltation he will add one more year to the number he gives by his
position. Take Vrischika and Kuja in Makara. Here he is in the 3rd house
from Vrischika and therefore gives 3 years. But as he is in exaltation one
more year is to be added and thus the Rasi gives four years. But if he is
in debilitation he takes away one year. Thus if we take Mesha and find
Kuja in Kataka, then he will have to give four years as Kataka is the
fourth from Mesha but his debilitation has taken away one year and instead
of four years he gives only three years. There are two signs according to
Jaimini which have two lords instead of one granted by the rules of
general astrology. Vrischika has two lords, viz., Kuja and Ketu and Kumbha
has Sani and Rahu. In this case if the two lords are in the sign, then the
Rasi gives 12 years of Dasa. If one of them- is not there, then the
presence of the other gives no years. When both of them are not in the
Rasi, then find out the Dasa years by the stronger of the two planets.
Suppose of these two, one is in his own house, and the other in a
different house, then count up and take the planet in his own house in
preference to the other who is in a different house. Take Kumbha. It has
two lords Rahu and Sani. Sani is in Makara and Rahu is in Mesha. Here we
have to prefer Sani to Rahu as he is in his own house and therefore the
longevity or Dasa given by Kumbha will be 12 years as Makara is the 12th
from Kumbha. If out of the two lords, in other houses one is with another
planet or planets, and the second is not with a planet then take the
planet who is in conjunction with another planet. Suppose both of them are
with other planets, Then take the lord who is in conjunction with a larger
number of planets. Suppose both of them are with the same number of
planets. Then find out the strength of the Rasi and whichever is more
powerful, take the planet in it.
Here I shall explain What is meant by the strength of the Rasi. The fixed
signs are stronger than movable signs. The double bodied signs are
stronger than the fixed ones. If even here the strength of the two lords
is the same, then take that lord who gives the larger number of years. In
this way we have to find out who is the more powerful of the two lords and
ascribe the Rasi Dasa accordingly. If one of them is in exaltation, he
should be preferred. In this way find out the causes of strength to the
planet and then prescribe the Rasi Dasa years to it.
SU. 29. - Ya vadeesasrayam padamrzukshanam. Arudha Lagna is the point
obtained by counting as many signs from the place of lord of Lagna as the
lord of Lagna is removed from Lagna.
NOTES Here Arudha or Pada Lagna is explained. The lord of the Lagna at
birth must occupy some house. The sign which measures from him in the same
number as he is from the Lagna will be called Pada Lagna. Take an example.
Chandra Rahu Lagna Sani . Ravi Budha Guru . RASI Kuja Sukra Ketu Here we
have to find out the Pada Lagna. The lord of Lagna is Sukra. He is in the
8th house from Lagna. The 8th from Sukra becomes pada. Here the 8th from
Sukra is Kataka. Therefore it becomes the Arudha or Pada Lagna. The uses
for which these various Lagnas are enumerated here will be explained later
on. Jaimini makes his meaning clear in the next two sutras.
SU. 30. -Swasthe daraha. If Lagnadhipathi is in the 4th, then the 7th
becomes Pada Lagna.
NOTES Dara as we have seen is 28, divided by 12 giving a remainder 4. If
Mesha is Lagna and Kuja occupies Kataka, he will be in the 4th from it.
The 4th from Kataka, viz., Thula will be the Pada Lagna.
SU. 31.-Sutasthe janma. If the lord of Lagna is in the 7th from Lagna,
then Lagna itself becomes Arudha Lagna.
NOTES He gives another example. If the lord of Lagna is in the 7th, the
7th from it will be Lagna itself and this becomes pada or Arudha Lagna.
Suta-su represents 7 and ta indicates 6. This will be 67. Divided by 12 we
get the remainder 7 and therefore the 7th house is indicated. The
Maharishi gives these two examples so that his readers may make no
mistakes or misinterpretation about the Sutras. I hope my readers now have
fully understood what is meant by Pada Lagna. In this sutra, as the lord
of Lagna is in the 7th, the 7th from it will be Lagna itself. In this case
both Lagna and Pada Lagna are one and the same.
SU. 32.-Sarvatrasavarna bhavarasayaha. All Rasis and Bhavas are studied by
Varnada Lagna. Hence it will be explained in this aphorism.
NOTES Raghavabhatita, Pantha, Nilakanta and other older commentators have
given the fullest NOTES and details on this sutra and I have to take the
readers along those intricate paths. They have introduced Varnada Lagna,
Ghatika Lagna, Hora Lagna and other details. The following is the full
exposition for all these. Readers are advised to have a large fund of
patience and devote some time to master these details. In all the
following sutras of Jaimini, Varnas or Katapayadi letters are used to
indicate Bhavas and Rasis. But for planets their various names are used
and they should not be interpreted with the help of such letters. For
those who are born in odd signs count from Mesha in the regular order, for
those who are born in even signs count from Meena backwards till we get to
Bhava Lagna and keep these figures on one side.
Again count for those who are born in odd signs from Mesha to Hora Lagna
in the regular order and for those born in even signs count from Meena to
Janma Lagna in the reverse order, and deduct the smaller figures from the
larger and counting again from Mesha forwards to the number of remainder.
and fix that Rasi as the Varnada Rasi for odd signs and for person born in
even signs counting back from Meena to the number of Rasis given by the
figure, take that Lagna as the Varnada Lagna. This will certainly be not
intelligible, unless a few examples are given here to illustrate the
principles involved. Varieties of Lagnas will be explained here. Bhava
Lagna-used in Jaimini-means the ordinary Lagna as is mentioned in the
ordinary books on Astrology. The sign that rises at birth on any
particular day.
Chandra Lagna-or the Janma Rasi, is that sign in which Chandra is situated
at the. time of birth. This is determined by constellation ruling on that
day. Pada Lagna-means that sign in number again from the position of the
lord of Lagna which he occupies from Lagna. Hora Lagna-Take the time of
birth from the sunrise and fix it in ghatis. Then divide this number by
2.5 which is called a Hora and the number thus obtained represents the
Hora Lagna. Take an example. A man was born on the 3rd of the solar month
Kumbha at 14.5 ghatis after sunrise. Now 14.5 ghatis divided by 2.5 will
give us 5 and 2 ghatis as a remainder. Therefore the Hora Lagna falls in
the 6th from Kumbha-Kanya.
Take a person born on the 2nd of the solar month. Vrischika at about 29
ghatis after sunrise. Dividing this by 2.5 ghatis we get 11 and a
remainder 1.5 ghatis. That is the Hora Lagna will be the 12th from the
sign occupied by the Sun, viz., Vrischika or it falls in Thula the 12th
from it. If suppose the man is born on that day at 48 ghatis after the
sunrise then divide this by 2.5 ghatis. We get 19 and a remainder of 5
ghati. Therefore the Hora Lagna falls in the 20th. As there are only 12
signs, deduct this figure from 20 and we get 8. Therefore the e 8th from
Vrischika will be the Hora Lagna and it falls in Mithuna. Here also the
order already named for odd and even signs should be observed.
Ghatika Lagna-From the sunrise to the time of birth find out how many
ghatikas have passed and find out the Rasi which falls at the time and
this will be easy to understand. Say a man is born at 25 ghatis after
sunrise on the 2nd of Vrishabha Masa. Then take 25 ghatis and count from
Vrishabha; whenever, the figure of ghatis is more than 12 deduct or divide
the number of ghatis and find out the remainder. 25 divided by 12 will
give us a balance of 1 after going twice. Thus in this case the ghatika
Lagna falls in one and therefore in Vrishabha itself. Varnada Lagna-We
have already explained this and we will give clearer explanations later
on. As Jaimini insists on Savya-right and Apsasavya - left for odd and
even signs our readers must understand this point clearly and keep before
their vision in all countings for the various Lagnas.
An Indian ghati means 24 minutes of English time. An hour means 2.5
ghatis. A minute means 2.5 vighatis. The minuteness of the divisions of
time, reached by the Indian astronomers, is simply astounding. The
Europeans have no idea of them. I shall give them here for ready
reference. The European conception of the minute divisions of time is as
follows. A day is divided into 24 hours. An hour is divided into 60
minutes. A minute is divided into 60 seconds. Here ends their conception
of time. 24 x 60 x 60 or one day contains 86,400 seconds. This is the
highest idea of the European conception of the divisions of time for a
day. Take the conception of the division of Time by the Indian
Astronomers.
In the uttara gograhana or the release of the cattle, Arjuna went ta
effect their release and Duryodhana, Emperor of Hasthinapura, takes
objection to the appearance of Arjuna before the stipulated time for their
Agnathavasa or incognito existence for 12 years. Bhishma, the greatest
warrior, saint and philosopher in the whole of Mahabharata, explains the
astronomical details and calculations of time and convinces Duryodhana,
that the time of 12 years imposed on the Pandavas passed away the previous
day and Arjuna was justified in his appearance for the release of the
cattle.According to Aryan Astronomers a day is divided into 60 ghatis.
Each ghati is divided into 60 vighatis. Each vighati is divided into 60
Liptas. Each lipta is divided into 60 Viliptas. Each vilipta is divided
into 60 paras and each para is divided into 60 Tatparas. The figures when
multiplied stand thus : one day 60 Gh. x 60 V.G. x 60 L x 60 V.L. x 60 P.
x 60 TP. or 60 x 60 x 60 x 60 x 60 x 60. My good readers, this humble
figure when multiplied will give you 46656000000.
Imagine here the conception of the minuteness of time by the Maharshis and
their intellect. A day in the calculation of Hindu astronomers contains
the above number of Tatparas. This can possibly be conceived by the
highest human intellect under the highest yogic and experienced Divya
Drishti or Divine vision and can never be the work of ordinary mortals
however high their genius may be. I leave my readers to judge of these
facts with their own intelligence and not be guided by the stupid theory
of Hindus borrowing their Astrology from the barbarous Greeks and
Chaldeans. Has any man in the world conceived divisions of time more
minute ? If so, who is he and where can we find him.
SU. 33. Nagrahaha. Varnada is not to be applied for the planets but only
for Rasis. In all the sutras of Jaimini, the Ka, Ta, Pa, Yadi sutra of
interpreting the language should not be applied to the planets. The author
means that the grahas or the planets are designated by their various names
and never by the letter system.
SU. 34.-Yavadwivekamavrittirbhanam. Divide Rasi Dasas by 12 and distribute
the same to the 12 Rasis in proportion to the Rasi Dasa periods to get
sub-periods. The counting should be from right to left if Lagna is odd
sign and vice versa if even.
NOTES Interpreting of Viveka-Va -4 Va.-4 Ka-1-or 441 or reading in the
reverse order we get 144. All the Rasis put together at 12 each will come
up to 144. Take the Rasi Dasa year and divide that into 12 bhagas,
multiply the Mesha Dasa Rasi by 12. Then divide the total by 12 and the
quotient will represent the Antardasa years. Even here the readers are
advised to count and follow the odd and even signs in the right and left
directions as has been already explained. Sutras are meant really for
those who have bright brains.
SU. 35.-Horadayaha siddhaha. . . From the general literature of Astrology
learn all the details about Hora, Drekkana, Saptamsa. Navamsa, Dwadasamsa,
Trimsamsa, Shashtiamsa, etc.
NOTES Where the Maharishi does not differ from the ordinary rules of
Astrology, he says siddaha, meaning they are ready at hand from able
astrologers. Wherever he cuts a new path he indicates the lines of
research on which he proceeds. These commentaries are written by
Neelakanta and go under the name of Subodha. The term Subodha means that
the commentaries are written in such an easy and convincing style that
even ordinary readers and students can easily grasp the ideas explained by
the learned commentator. I have also consulted other learned commentators.
End of First Pada of the First Adhyaya