หน้า 12 จาก 12
ADHYAYA 2 -PADA 4
SU. 1.-DWiteeyam bhavaphalam charanavamse. In the Navamsa Dasa of
Chara Rasi the significations of the second house must be explained in
the manner given in Sutra 14 of the previous section.
NOTES All Bhavas get strength when they are aspected or conjoined by
their lords, by Guru and by Budha.
SU. 2.--Dasasrayo dwaram. The Rasi which commences the Dasa or period
is called the Dwara Rasi or the door for the subsequent Rasi Dasas.
NOTES This Dasa. is called also Paka Rasi.
SU. 3.-Thathastavatitham bahyam. Count as many signs from Dwara Rasi
as Dwara Rasi is removed from Lagna. This will be the Bhoga Rasi. .
NOTES He gives here the definition of what is called Bhoga Rasi. The
commencement of Dasas is given and their, differences in Chara, Sthira
and Dviswabhava Rasis have been shown. The commencing Dasa falls in
some sign from Lagna. Then count from that Rasi to a similar number
and this will be the Bahya Dasa or Bhoga Dasa. Suppose the commencing
Dasa falls in Mesha for a person whose Lagna is Dhanus. Then it will
be 5th from it. Mesha Dasa becomes the Paka or Dwara Dasa and the 5th
from it, viz., Simha becomes the Bahya or Bhoga Dasa.
Some commentators explain thus : If Mesha begins as the Dasa of the
first sign, then counting one from it, the Bhoga Dasa or the second
begins in Mesha alone. Then the second Dasa begins in Vrishabha which
will be called Paka Dasa, and the second from it Mithuna becomes Bhoga
Dasa. The third Dasa commences in Mithuna and it becomes Paka Dasa.
The third from it. viz., Simha becomes the Bhoga Dasa, Kataka becomes
the 4th Dasa and becomes Paka; while the 4th from it, viz., Thula
becomes Bhoga Dasa. In this way Dasas must be calculated till the last
Dasa, which ends the man's existence and kills him. I think I have
made the meaning very clear and simple.
SU. 4.-- pupe bandharogadi: If evil planets are found in the Paka and
Bhoga signs, the person will suffer from imprisonment Chains. diseases
and other mental and physical troubles.
SU. 5.-Swarksheasya thasminnopajeevasya. If the evil planets in the
two Rasis happen to be in their own houses or are very close to Guru,
then the evil results foretold in Sutra 4 will not happen.
SU. 6.-Bhagrahayogoktam sarvamasmin. The results in these Dasas will
have to be foretold, by the strength of the planets and by the sources
of strength and weakness of the Paka and Bhoga Rasis.
NOTES These hints are to be taken not only here but throughout the
whole work. Suppose there are evil planets in debilitation or without
nearness to Guru. 1. These two Rasis have exalted evil planets. .2.
There are beneficial planets with malefics. 3. There are pure
benefics. 4. Benefics in exaltation. 5. Benefics in debilitation. In
all such cases the results will certainly be and must be different.
The strength of the Rasis must also be carefully considered. Then
again, in the Rasi extending over 30 degrees the strength and weakness
of the Rasi will not be uniform. There is a radical difference between
the general astrologers and Jaimini Maharishi.
All the astrological works have their foundations laid in the writings
of the Maharishis. They alone were able to see the differences in
planetary globes, their influences on each other and the wonderful
ways by which they indicated the results of the karma to the credit of
the person at the time of his birth. Jaimini gives great prominence to
the planet who has advanced the largest number of degrees in a Rasi
and calls him Atmakaraka. The Navamsa he occupies plays a prominent
place in the delineation of characteristics and results: But in the
Deepradi Avasthas, the planet who is in the last Navamsa of a Rasi
gets Peeda Avastha or the state of humiliation. No great prominence is
attached to him and on the other hand he becomes weak and powerless.
Difference of opinion among the various authors are found in large
numbers. Take medicine, philosophy, religion, war, law, speculation
and even the so-called most exact science, mathematics. Here one plus
one becomes two and one and one both minus becomes two.
We give a separate value for plus and minus. To reach a place there
may be one thousand and one ways. The differences in all these will
have to be carefully considered and reconciled. Approaching from
different places and directions and experiments and experiences, two
or more persons may reach the same destination or results. A simple
illustration will convince us about the truth of these observations.
A, B and C are each worth one lakh of rupees. By whatever means they
have acquired that wealth, the result is the same, and the money power
of one lakh lies with each of them. Take half a dozen warriors of
exactly equal physical and mental capacities. Each may have taken
different food, born in different conditions, and brought up under
different circumstances but the results are one and the same.
Similarly in astrological sciences. Different Maharishis pursued
different methods and found out the identical results though those
results were produced from apparently different causes. The solar,
planetary and stellar radiations are working: through the various
degrees of the zodiacal signs in mysterious ways. .
SU. 7.-Pitrulabhapranithoyam. These results have to be carefully
predicted from Lagna or the 7th, whichever is the stronger of the two.
For males preference should be given to Lagna and for females the 7th
should be preferred provided it is strong.
SU. 8.- Pralhame prakprathyakt vamz. If the Dasa commences with a
movable sign or Chandra Rasi, then the order of the Rasi Dasas will be
regular in a horoscope.
SU. 9.-Diwiteeye ravitah. If the Dasa commences in the fixed sign or
Sthira Rasi, then the 6th and 7th, etc., from it will be the
successive Dasas.
NOTES These are called Padakrama Dasas. Pada as we know already means
the number of a Rasi, again counted from the Lagna or any other Bhava.
Ravi 6, Ra 2, Va 4 = 24 inverted, 42, divided by 12, we have the
balance of 6, and hence the 6th, the 6th from it and the 6th from it
and so on.
SU. 10.-Pruthakramena th.riteeye chatushtayadi. If the Dasa Rasi
commences in a common sign, then the successive Rasi Dasas will be
determined by the Kendra, Panapara and Apoklima Rasis from it.
SU. 11.--Swakendrasthadyah swamino navamsanam. . . Those who are in
Kendras, Pariaparas and Apoklimas from the Karaka become the lords of
the Navamsa Dasas.
NOTES Here we have to take the planets first in Kendras according to
their strength, then those who are in Panapara and last those who are
in Apoklimas.
SU. 12.-Pitruchatushtayavaishambalastayah sthitah. - .. Those Rasis
which are in Kendras from Lagna furnish the first Dasa.
NOTES . Suppose there are many, then that ; sign which becomes strong
by the various combinations and aspects explained in the previous
sutras becomes the first Rasi Dasa. The Dasa years are 9 for each of
the Rasis.
SU.: 13.- ~Sa.tallabhayoravirrtate. The Karaka will be moving between
: the Lagna and the 7th.
NOTES We have to find him from Lagna or the 7th whichever is stronger,
and count backwards or forwards as the Rasi he occupies is even or
odd. Then he gives the Dasa years as are counted from Lagna or the
7th, taking the Dasa always by the larger number he obtains. . .This
is the extent of Karaka Dasa in years. For other planets, count the
number from them to the Karaka, in the forward or backward reckoning
and ascribe such number of years to the planets.
SU. 14.--Swamibalaphalani cha prugvnth. The results of all these will
be determined, as detailed in the previous sutras, by the examination
of the sources of strength and weakness to the planets, to the lords
of the Dasas and to the Rasis.
NOTES Jaimini has given various sources of strength and weakness to
the planets in general, to the Rasis or signs and to the lords of the
Dasas. He advises his readers to take these into careful consideration
and having regard to times, circumstances and places. predict the
results, so that they may turn out correct and to the point. .
SU. 15.-Sthuladarsa vaishamyasrayo mandukastrikutah. - As the Manduka
or frog jumps from place to place, the two systems of Dasas named by
Jaimini in the previous sutras, viz., Kendra, Panapara and Apoklima,
and the movable, fixed and double bodied signs, also jump from house
to house and hence he calls them Manduka Dasas.
NOTES , As per instructions given in the previous chapters the Dasas
both for planets and Rasis jump from Kendras to Panaparas and from the
latter to Apoklimas. Similarly they jump from Charas to Sthiras and
from Sthiras to Dwiswabhavas. They also jump in Shoola Dasas.
SU. 16.-Niryanalabhadi shooladasa phale. In predicting results the 7th
from the Niryanashoola Dasa should be taken into first account.
NOTES Shoola Dasas are marked as death inflicting. Take the 7th from
the most powerful of these Niryana Rasis and begin to make predictions
from it. . This Niryanashoola is of many kinds. Rudrashoola,
Maheswarashoola and Brahmashoola.
SU. 17. - Purushe samah samanyatah. If the Arambha or commencing. Dasa
falls in Purusha Rasi or masculine sign, then the subsequent Rasi
Dasas will be counted regularly and each Dasa gets 9 years only. .
NOTES If the commencing Dasa falls in a feminine sign, then the
subsequent Dasas have to be counted from the 7th sign from it. In
masculine horoscopes the Arambha Dasa commences from Lagna. In
feminine horoscopes commences from the 7th.
SU. 18.-Siddha ududaye.. Dasas counted from the constellations at
birth have to be learned and taken from Parasara, Gargi, Vyasa and
other well-known writers.
NOTES Jaimini says he has not given them in his work because they can
be learnt from other works and the Dasa periods will be as they are
given there. We have 27 constellations and they have to be counted
from Krittika. Years Krittika-Ravi Dasa - 6
Rohini--Chandra Dasa - 10
Mrigasira-Kuja - 7
Aridra-Rahu - 18
Punarvasu-Guru - 16
Pushyami--Sani " - 19
Aslesha-Budha - 17
Makha--Ketu - 7
Pubba-Sukra - 20
Then from star Uttara repeat the same planetary Dasa with the same
number of years. These are called Udu Dasas, from Udu meaning a
constellation or star. Jaimini has made no reference before to
constellations. He mentions them only in this sutra. Thus each planet
gets 3 stars, with the same number of years. He uses the word Siddha
meaning ready from other works well known in the world.
SU. 19. -Jagattasthushorardham yognrdhe. . The extent of Yogardhadasa
will be half of the two Dasas combined from the Chara and Sthira
Rasis.
NOTES The Yogardhadasa will have to be stronger of the two Rasis,
Lagna and the Saptama or the 7th.
SU. 20.-Sthuladarsa, vaishamyasrayametat. Yogardhadasa begins either
from Lagna or the 7th-house whichever is stronger.
NOTES The sources of strength and weakness have been clearly explained
in the previous pages. Yogardhadasa commences from the stronger of the
two Lagna and the 7th. If the Rasi which commences the Dasa be odd,
then, take the subsequent Dasas in the regular order. If it is even
then count the Dasas backwards. Sthula = Lagna or 1--Tha 7, !a 3 = 73,
reversed 37, divided by 12, we get 1 or Lagna.
SU. 21.-Xujadi strikuta padakramena drigdasa. Drigdasas are formed
commencing with the 9th from Lagna, according to trikonarupa pada.
NOTES Jaimini now speaks about Drigdasa. Kuja = 9, Ka 1, Ja 18,
reversed 81, divided by 12, we get 9. Take the 3 houses from t e
Arambha Rasi, or commencing Rasi, viz., 2nd, 5th and 9th from the 2nd,
the 4th and the 5th and 9th from the 4th, these three sets of
combinations from the Arambha Dasa or the commencing sign from what is
technically called Drigdasa.
SU. 22 &c 23 :--Matrudharmayoh saJnantyam
vipareethamoojiakutayoh.Yatha samanyam.` Those born in even signs will
have the results as described in the previous sutras about the Trikona
Dasa.;
NOTES Matru means 5: Dharma signifies 11. Ma 5, Ta 6.=: 56, reversed
it will be 65, divided by 12, we have the remainder 5. Dha 9, Ma 5=
95, reversed, we get 59, divided by 12, we have the balance 11;
counting from 5th and 11th is considered as samanyam or ordinary,
counting from odd and even signs is called Vyutkrama or special or
peculiar. v. 11 `
SU. 24.-Pitnimatru dharmapranyadistrikone. Among the Trikonas, the
Rasi Dasa commences with the strongest among them.
NOTES The Trikonas are 1, 5 and 9.
SU. 25. - Tatra dwarabahyabhyam tpdwa t. The results which have been
ascribed to Dwarabahya Rasis should also be predicted to the Trikona
Dasas.
NOTES If the Paka and Bhoga Rasis are aspected or joined by evil
planets, the person will suffer from diseases, chains, imprisonments,
etc., similar results have to be predicted for Trikona Dasas when they
have evil aspects and conjunctions. Carefully read my NOTES on Sutra 3
of pada four, on Paka and Bhoga Rasis and the different views
explained by the commentators. Dwara and Bahya Rasis are Paka and
Bhoga Rasis respectively.
SU. 26.-Dhasagairikatpatneekaratkarakaih phaladesah. Results must be
predicted from the Karakas or lords of events and also from the first,
third, seventh and the ninth Rasis.
NOTES About the person himself, the results must be predicted from the
Atmakaraka, from the 7th about elder and younger brothers and,
sisters, virtue and charities. These are well known principles in the
other works on Astrology.
SU. 27. - Tararkamse rrmandaadyo dasesah. Divide the birth
constellation into twelve equal parts corresponding to twelve signs
and find out to which division the time of birth corresponds. The lord
of the Rasi corresponding to this: division becomes the lord of the
commencing Dasa.
NOTES Take the constellation of the day of the birth and divide the
whole duration of the star by 12. Find out in which division the
ghatika of birth falls from the Lagna. Then count the Dasa from that
as per rules already given in the previous sutras. The Dasas here also
must be given as 9 years for each Rasi. Here the meaning is not very
clear. I understand thus : Janma Lagna falls in some Rasi as a matter
of fact. Take the whole duration of the star, and divide it by 12.
Then the birth Lagna falls in one of these 12 divisions. The lord of
that Rasi becomes the lord of the commencing Dasa. These Dasas have to
be counted forwards and backwards in odd and even signs.
The sutra may also be Interpreted like this : A is born at 14 ghatis
after sunrise on the 20th of Kumbha. The balance of Kumbha Rasi at
sunrise will be 1.5 ghatis. I am only giving a rough example. Kumbha
is 1.5 ghatis. Meena and Mesha run for 8 ghatis. This makes 9.5
ghatis. Add Vrishabha 4.5 ghatis. Thus 14 ghatis will conclude
Vrishabha and the person is born in the end of Vrishabha. Say the full
extent of the star Bharani is 60 ghatis on that day after sunrise.
Divided by 12, we get for each part 5 ghatis. Janmakala ghatis fall in
the 3rd division and the 3rd Rasi from Lagna, viz., Kataka may be
taken as the commencing Rasi Dasa. This is taken with reference to
Chandra and hence called Chandra Dasa. I am very diffident about this
explanation.
SU. 28.- Tasm innuchhe neeche va shreemantah. If in the example given
in the above sutra the lord of the Rasi Dasa is in exaltation or
debilitation the person becomes wealthy and influential.
SU. 29.-Swamitrabhe kinchit. If in such a Lagna, its lord occupies a
friendly sign the wealth will be moderate.
SU. 30.- Dugathoaparatah. If the lord of Lagna above mentioned is not
as stated previously, the person becomes poor and wretched. ,
NOTES This will be when he is debilitated or aspected by malefics and
is found in unfriendly houses.
SU. 31.-Swavaishamye yathaswam kramavyuthkramau. If the Karaka
occupies the odd sign, then proceed for the subsequent Dasas in the
regular way, but when he is in an even sign, then go back-wards for
the Rasi Dasas. .
NOTES He has repeated this idea already in several sutras and I
suppose he wants to emphasise the principal point which differs from
other astrological principles.
SU. 32.-Saumye vipareetam. If the Karaka Rasi falls in even signs,
then count backwards.
NOTES This is just opposed to the above sutra, where he refers to the
planet and here he refers to the Rasi.
SU. 33.-Thathatsanavapi veditavyamityeke acharya vadanti. Some
Acharyas say that all the results which have been ascribed to planets
and signs in the previous sutras may also be predicted with reference
to Sani and his position.
NOTES If this sutra is of Jaimini, it speaks eloquently to some facts.
Previous to Jaimini Maharishis existed and wrote works on astrology
and expounded principles, with some of which Jaimini is not in
agreement. Jaimini was a contemporary of Vedavyasa and hence he lived
more than 5,000 years ago. This proves the great antiquity of sutras
and also about Indian Astrology including astronomy and other kindred
sciences. Crooked theories, ascribing to Indian sciences centuries
after A.D., may safely be lodged in the perverted brains of their
authors.
SU. 34.- Antarbhuktyamsayoretat. These details above mentioned in the
various sutras should also be ascribed to the Antardasas or sub-
periods among the major Dasas in the forward and backward countings.
SU. 35.-Shubha dasa shubhayute dhamnyuchhe If the Rasi has beneficial
aspects and conjunctions, or if its lord has similar sources of
strength or is exalted, then all the results will be beneficial.
NOTES The person will prosper in every way during the portion of such
Rasis of lords. But otherwise he will suffer.
SU. 36.---A nyathanyatha. When the above conditions are not present,
the results will be quite the contrary.
NOTES When Rasis are evil, when they have evil aspects or
conjunctions, when debilitated planets occupy the Rasis or when their
lords are debilitated, the beneficial results will be absent, and
malicious results will trouble the person.
SU. 37.-Siddhamanyat. Jaimini says that all the principles explained
in this work are truth propounded in other works and therefore they
hold good in all calculations and predictions.
End of Fourth Pada of the Second Adhyaya
SHORT SKETCH OF THE LIFE OF B. SURYANARAIN RAO
* This sketch was written by Professor Rao in 1933 and it is published
without any altarations.
It is but right, that my history should find a place in my
translations and books. l belong to the Mulakanadu sect of the Andhra
Community of Brahmins, and I have the Gotra of the Venerable Vasishta,
the revered family Guru of Sri Rama and the Solar line of monarchs.
Vasishta, Parasara, Vyasa and Suka are my first progenitors. My
grandfather was a military officer under Hyder and Tippu and changed
the career to civil in his later life. Venkataramaniah, my
grandfather, was born in 1747 and died in 1828. He lost his first wife
Narasamma in his 59th year and married my grandmother Naranamma of
Hegganahalli in his 60th year and got 7 children from her-two
daughters and five sons of whom my father Gopala Rao was 'the 3rd son.
My father was born on Friday 17th July 1816, the 10th Lunar day of the
dark half of the month Ashadha in the Cyclic year Dhatu at 15 15
ghatis after sunrise under the constellation Bharani with the period
of Venus and he was only 12 years old when his father died.
My father was of slender build, energetic, strong and extremely
active in work, qualities which I have inherited to a large extent. My
mother Rukminamma, the daughter of ;Palamanda Subba Rao Pantulu, was
an intelligent, handsome and quiet going lady and died in her 39th
year, when I was about 13 years old. My father could speak and read
about ten languages, and filled various posts in the Ganjam District,
Northern Circars, and finally became Manager or Dewan of Parlakimidi
or Chinnakimidi Zamindari as it is called now. He was an expert in
Mantrasastras, and highly religious and obliging. He would never
flinch from doing an obligation and brought me up with great Iove and
care. The following is his horoscope His tapobala was so great that
with a blade of grass he was able to stop about 1,000 cattle and;
about 30 or 35 cow-herds under the Maha Astra of Sanmohana. All the
cattle and men lost their consciousness, and after an hour of trial
they began to move as if nothing had happened, when my father threw
away the blade of grass. Mark the positions of planets in all the
Kendras. In addition to his onerous duties, he completed the gigantic
task of finishing with his own hand, one crore and twenty-five lacs of
Sri Ramanamas, and concluded the religious rites connected with them
four months before his death.
Guru in Lagna and Sukra and Ravi in the 10th made him a
wonderful man in Mantra sastras and he used to perform miracles when
he. liked. He died in his 16th year on the morning of the 27th August
1891, and was therefore 75 years and 40 days old according to English
calculations. My mother had some abortions and the advice of a sadhu
in Chicacole, after the performance of severe remedies she had four
daughters and two sons, myself being the younger son. My elder brother
Jagannatha Row entered the My sore service and retired as an Amildar
or Tahsildar and died in December 1915. I was born on Tuesday,
Rathasaptami in Magha of the Cyclic year Rakshasa, on 12th February
1856, at about 14 ghatis after sunrise or midnoon at Chicacole in the
Ganjam District and the following is my horoscope. Chandra Lagna lagna
Sani Rahu Rahu Guru Ravi, Budha Guru RASI NAVAMSA Diagram Diagram Ravi
Kuja Budha Ketu Sukra ChanSukra Ketu Sani dra Kuja After my birth my
father wanted to give me the name of his father Venkataramaniah, but
it appears on the fourth day I became seriously ill and in the night
God Surya or the Sun appeared to my father in a dream and ordered my
father to name me as Suryanaraina as I was born at midnoon on the
Rathasaptami, a day held sacred to the Sun and the Moon all over
India.
About 4 miles from Chicacole there is a village called
Arasavalli, where there is a complete temple to the Sun God and which
is considered a sacred shrine by the neighbouring people. My father
most gladly accepted the altered name and to his surprise and that of
my good mother, I was alright he 5th day of my birth. My father was
called Gopala Row. He completed 125 lacs of Ramanamas with his own
hand and died on Gokulashtami held sacred to Sri Krishna and my mother
was called Rukmini, the name of the sacred wife of Krishna. At 12
o’clock in the noon, the Sun is most powerful and the time goes under
the special name of Abhijin Muhurtha, and Abhijit Sarva Doshaghnam or
that noon time which cuts and cures all evil influences. A notable
incident occurred to me in my 5th year, which has influenced all my
life to a considerable extent. My first Aksharabhyasa or beginning of
education began in my 5th year at Parlakimidi where my father was
Dewan for the Raja. On that memorable night, I slept with my father,
and had a wonderful dream. I was taken to Suryaloka to the presence of
the glorious Sun, and made to sit on his lap. His spouse Chayadevi
gave me Payasam (wheat preparation with milk and sugar) and some
fruits and made me eat them. After showing great love and kindness
Surya put his hands on my head, patted me on my back and pronounced
the blessing, that I would live long. have many children, become a
learned and great man, would write many books and become an author,
events which have been most wonderfully verified.
I am now in my *77th year (* This was written in 1933 A.D.), with
a brain as clear and vigorous as it was when I was 30 or 35 years, and
I have completed 67 books on various subjects, including my History of
Vijayanagar or The Never-To-8e-Forgotten Empires. I awoke and related
my dream to my father, who had already anticipated some idea of my
future greatness. In my boyish days I was extremely intelligent, and
possessed an admirable memory, coupled with a strong and piercing
intellect. But as it often happens with intelligent boys, I was
irregular in attendance at school, careless of my studies, fond of
running, jumping and other athletic exercises, and was mischievous to
a considerable extent. All the while I felt I would become a great man
and a scholar, and even challenged my teachers with this idea when
they found fault with my irregular attendance and want of attention to
my lessons. While I was in the Senior B.A. class, in the Central
College at Bangalore, Mr: J. Cook, Mn.A.; Principal, rebuked me for
want of attention to studies and for not copying NOTES, which he gave
us copiously. I was ready with my impertinent answer. I observed in a
determined tone that copying NOTES forms the part of dull headed
students, and superficial teachers and that bright students, like
myself, need no such process.
He remarked that he was a student and amanuensis of Dr. Bain of
Psychological fame and that I should obey him. I told him that I would
become a greater man, than both of them, with the result that I was
turned out of the class for a day. Mr. Cook was a generous Scotch
gentleman. He sent for me next day and questioned me whether my
behaviour was right. I replied that his treatment of students should
be different as the intelligent and spirited could not bear calmly
remarks which dull boys consider as their inheritance. Both being
frank the reconciliation was quick and smooth. When I met him 20 years
after publishing some of my works, specially the History of
Vijayanagar or The Never-To-Be Forgonen Empire, he had the nobility to
address me as a greater man than himself, while I modestly
acknowledged his valuable instructions as the basis for all my
scholarship in English and physical Sciences. I was intended to take
up the legal line and finished my legal studies, and practised for
about 9 years as a Lawyer in Bellary. I kept up a decent
establishment, and my house was open to all classes of professional
experts, the musicians, the Veena-men, the learned pandits, the
religious yogis, the vedantists, the juglers, buffoons and other
artistes would flock to my place.
My astrological instincts were stirred up by Thogaray Ramasastry
at Bangalore while I was in the F.A. class. I picked up my knowledge
in this science by reading books on this subject. I had no high
opinion for English astrological publications and never cared to read
them. - There is neither depth nor inquiry, nor research in them. My
first work on astrology appeared in a dialect form, English and
Kannada, in 1882. My collegiate studies gave me no leisure for
progress in my astrological researches and my Astrological Self
instructor first appeared in 1892, the second, in 1898, and the 3rd in
1900, the interval being taken up by my legal practice. Fourth, fifth,
sixth and seventh followed at longer intervals. An Oriya astrologer,.
in Parlakimidi by name Brahma, soon after my birth foretold my future
greatness. I feel I am under the direct grace of the glorious Sun at
every important turn in my life, and his presence in the 10th house
from my Lagna, and 11 th from Chandra, with Budha and Guru has
inspired me to hold the view that I am destined to become a great man
and write valuable works, on a variety of interesting and instructive
subjects. I first married my maternal uncle's daughter by name
Bhagiratamma and she bore. ten children, of whom five died and *five
are living (*Now only one is Iiving.)
My father-in-law Palamonda Punchanatha Row an Assistant
Commissioner in the Mysore Service, earned a very good name as an
officer. He died 21 years ago. After the death of my first wife in
1903, I married again Subbamma, daughter :of Venkatramasastry. She
bore 5 children, two of whom died soon after birth. I have now two
daughters and one son by- her. I have now 21 grandchildren and one
great grandchild. I have built a spacious bungalow at the side of a
village named Hunsamaranahalli on the Nandi Road, 12 miles due north
of Bangalore. It contains 3 acres of compound, planted with varieties
of fruit and flower trees. I have kept up a decent establishment with
ten servants, and am leading a quiet, honourable and religious life.
My birthdays are celebrated on a grand scale, and I am visited by all
classes, creeds and nationalities of people from all parts of the
world and my home is open to my friends and relations. My eldest son
Nanjunda Row helps me in my publication business. My second son B.
Lakshminarayana Row, e.A., is a Graduate of Philosophy and Logic and
is an Inspector of schools in the Mysore Service.
My third son, Somasekhara Row, was adopted by my late brother. My
fourth son Chandrasekhara Row, aged 13 years, is studying here. My
grandson, B. V. Raman, has been trained by me and he is helping me in
the editing of THE ASTROLOGICAL MAGAZINE and other books. Three
daughters are married and happily settled in life. I have one little
daughter aged 11, to marry yet. God has been graciously pleased to
keep me above want and in comparatively good health for my advanced
age. Though my earnings have been great, my expenses have not been
small. I possess generous instincts and always take delight in helping
others when my aid is needed. I am an admirer of all talents in any
form in any man and my company is pleasant and instructive. I may be
called a jolly hearted fellow, as I never take miseries in a miserable
light. I possess fluent powers of speech and writing in almost equal
degrees and this rare, gift I attribute to the special grace of the
Goddess of learning Saraswathi. I always pray to Her devoutly and get
my promptings through Her Divine Grace. My familiarity with Western
and Eastern Sciences gives me great advantage to lead the people
wherever I may be. t am a great lover of music and other fine arts,
and my residence is generally kept in a fashionable manner.
I have had audiences with Viceroys, Governors and Maharajas and
all of them were pleased with my behaviour, spirit of independence and
capacity in conversation and arguments. I have had suitable khillats
and presents from many Maharajas and aristocrats and the National and
individual predictions, I made about wars, famines, deaths of royal
personages, plagues, epidemics and other phenomena have been
remarkably fulfilled and these facts are well known to the public, who
are in touch with my works. I predicted about the great Anglo-German
War, and the nations who would be involved in its deadly folds. six
months before the war, in my March Magazine for 1914, and said, that
the war would begin in August of that year. My lectures, conversations
and works have been highly appreciated by the cultured public. I have
been leading a religious life, in this age of false allurements, of
false civilisation and of false professions and have felt strongly in
my innermost heart that God protects all those, who entirely,
sincerely and honestly place their faith and confidence in Him. My own
independent life is a great illustration of that principle, which lays
down complete devotion to God and honest and sincere life under His
gracious and omnipotent guidance should be the highest ideal for human
efforts. May He shower His choicest Blessings on all and make the
world happy, cheerful and peaceful, have been my earnest daily prayers
to the Almighty. The aphorism, so beautifully and 'aptly ordained on
every holy Brahmin after his Pujas are over, deserves to be reproduced
here for the benefit of my readers : "Swasti Prajabhyah
Paripalayamntam Nyayena Margena Maheem Mahisah;
Gobrahmanabhyassubhamastu Nityam,Lokassamastah Sukhino Bhavantu ;
Kaley Varshantu Parjanyah Prithvisasyasalinee ; Desoyam
Kshobharahitaah Brahmanah Santu Nirbhayaha; AputrahPuCrinah Santu
Putrinsssantu Poutrinah; Adaanah Sadhanassantu Jeevanti Saradassatam."
Liberally translated the verse means-let all the people live in
happiness, let the rulers be just and sympathetic in their rule, let
the milky cows and Brahmins be blessed everyday, let all the worlds
enjoy perfect happiness, let seasonal rains enrich the lands, let
earth be productive, let the countries enjoy freedom from epidemics,
let Brahmins attend to their prayers without any fear from evil minded
people, let those who have no children beget children, let those who
have no grandchildren be blessed with grandchildren, let those who
have no money, get money and let all people live till they are one
hundred years old. This is a prayer, as tolerant, as honest, as broad-
minded and as sympathetic as possible and when really good men send
these prayers constantly to God with faith and devotion they will
never go in vain.
The End
